The Patience of Job
by Pope Gregory the Great
The Book of Job depicts patience in suffering; and the most famous of the patristic discussions of this book is that of Gregory the Great (c. 540‑604). In this chapter, we offer a series of excerpts of St Gregory’s Morals on the Book of Job, preceded by some comments from Pope John Paul II.
Elected pope against his own will, St Gregory bore this burden under severe bodily disease and suffering but with great benefit for the Church. He sternly reproved the Archbishop of Constantinople for assuming the title of “Universal Bishop.” In 596, he sent St Augustine of Canterbury, a Benedictine monk like himself, to England to convert the Saxons to Christianity.
Like so many of the Fathers who discussed the problems of suffering, St Gregory had direct pastoral experience of it. The Italy in which he became pope in 590 was ravaged by flood, famine, disease, and the Lombard invasions. St Gregory’s Morals [or Commentary] on the Book of Job offers the threefold literal, allegorical and moral interpretation inherited from earlier Greek exegesis; these extracts exemplify his moral reflections.
Reasons for Suffering
John Paul II
Commenting on Job’s patience, Pope John Paul II (in his Encyclical Salvifici Doloris, part III) explains the two reasons for suffering: as a matter of strict justice to satisfy our misdeeds, and to gain more supernatural merit.
Each person finds his portion of suffering in this world. Within each form of suffering endured by man, there inevitably arises the question: why?
Man puts this question to God with all the emotion of his heart and with his mind full of dismay and anxiety. God expects the question and listens to it. In the Book of Job the question finds its most vivid expression.
This just man, without any fault of his own, was tried by innumerable sufferings. He lost his possessions, his sons and daughters, and finally he himself was afflicted by a grave disease. Thus, the first chapter goes:
In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil.
He had seven sons and three daughters, and he owned seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred donkeys, and had a large number of servants. He was the greatest man among all the people of the East.
His sons used to take turns holding feasts in their homes, and they would invite their three sisters to eat and drink with them. When a period of feasting had run its course, Job would send and have them purified. Early in the morning he would sacrifice a burnt offering for each of them, thinking, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular custom.
One day the angels came to present themselves before the Lord, and Satan also came with them. The Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roaming through the earth and going back and forth in it.” Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.”
“Does Job fear God for nothing?” Satan replied. “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land.”
One day when Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, a messenger came to Job and said, “The oxen were plowing and the donkeys were grazing nearby, and the Sabeans attacked and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!”
While he was still speaking, another messenger came and said, “The fire of God fell from the sky and burned up the sheep and the servants, and I am the only one who has escaped to tell you!”
While he was still speaking, another messenger came and said, “The Chaldeans formed three raiding parties and swept down on your camels and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!”
While he was still speaking, yet another messenger came and said, “Your sons and daughters were feasting and drinking wine at the oldest brother’s house, when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on them and they are dead, and I am the only one who has escaped to tell you!”
At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship and said:
Naked I came from my mother’s womb,
and naked I will depart.
The Lord gave and the Lord has taken away;
may the name of the Lord be praised.
In all this, Job did not sin by charging God with wrongdoing. (Job 1:1-22)
***
In this horrible situation three old acquaintances came to Job’s house, and each one in his own way tried to convince him that since he had been struck down by such varied and terrible sufferings, he must have done something seriously wrong. For suffering–they said–always strikes a man as punishment for a crime; it is sent by the absolutely just God and finds its reason in the order of justice.
Job’s old friends wished not only to convince him of the moral justice of the evil, but also they attempted to justify to themselves the moral meaning of suffering. In their eyes suffering could have a meaning only as a punishment for sin; they considered suffering only on the level of God’s justice, who repays good with good and evil with evil.
The opinion expressed by Job’s friends manifests a conviction also found in the moral conscience of humanity: the objective moral order demands punishment for transgression, sin, and crime. It is true that corresponding to the moral evil of sin, there is punishment. Punishment guarantees the moral order; God is the just judge who rewards good and punishes evil. Suffering, thus, appeared as a “justified evil.” It is expressed by one of Job’s friends: “As I have seen, those who plough iniquity and sow trouble reap the same” (Job 4:8).
Job however challenged the principle that identifies suffering with punishment for sin. And he did this on the basis of his own opinion. For he was aware that he had not deserved such punishment, and, in fact, he spoke of the good that he had done during his life. In the end, God himself reproved Job’s friends for their accusations and recognized that Job was not guilty. His suffering was the suffering of someone who is innocent; it must be accepted as a mystery, which the individual is unable to penetrate completely by his own intelligence.
The Book of Job teaches that while suffering is meant as punishment when it is connected with a fault, it is not true that all suffering is a consequence of a fault and has the nature of a punishment.
From the introduction of the Book it is apparent that God permitted Job’s testing as a result of Satan’s provocation. And when the Lord consented to test Job with suffering, he did it to demonstrate the latter’s righteousness. The suffering had the nature of a test.
Thus, suffering is not to be unreservedly linked to the moral order, based on justice alone. Suffering must serve for conversion, that is, for the rebuilding of goodness in the subject who can recognize the divine mercy in the call to repentance. The purpose of penance is to overcome evil, which under different forms lies dormant in man. Its purpose is also to strengthen goodness both in man himself and in his relationships with others and especially with God.
But in order to perceive the true answer to the “why” of suffering, we must look to the revelation of divine love, the ultimate source of the meaning of everything that exists. Love is also the richest source of the meaning of suffering, which always remains a mystery. The answer has been given by God to man in the Cross of Jesus Christ.
With the Passion of Christ all human suffering has found itself in a new situation. It is as though Job had foreseen this when he said: “I know that my Redeemer lives, and that in the end he will stand upon the earth” (Job 19:25); as though he had found the fullness of meaning and given the right direction to his sufferings. In the Cross of Christ not only is the Redemption accomplished through suffering, but also human suffering itself has been redeemed.
Morals on the Book of Job
by St Gregory the Great
Job’s Meekness and Justice, Figure of Christ’s
[Allegorical interpretation]
The blessed Job portrays the Redeemer. His name means “grieving.” It refers both to our Mediator’s Passion and to the travails of the Holy Church, our Lord’s Mystical Body. The Church is constantly burdened by toil in the present life. In the book, Job’s affliction is told, but not the duration of his test. Likewise we see the tribulation of the Holy Church, but do not know the duration of her suffering.
And that man was blameless and upright (Job 1:1).
Job’s uprightness signifies his justice; his blamelessness, his meekness.
When we follow the straight line of justice, we tend to forget about meekness and compassion. When we try to be meek and compassionate, we often deviate from the straight line of justice.
Yet, the Lord Jesus maintained meekness with justice. In showing mercy he never did away with the demands of justice. Strict in justice, he never stopped being compassionate.
Some brought to him a woman caught in adultery. They were tempting him to fall into cruelty or injustice. He rejected both alternatives saying: “If any one of you is without sin, let him be the first to throw a stone at her” (Jn 8:7). The first part of his answer, “If any one of you is without sin,” shows us his simplicity and meekness. “Let him be the first to throw a stone at her,” reveals to us his zealous sense of justice.
The prophet said about him: “In your majesty ride forth victoriously in behalf of truth, meekness and justice; let your right hand display awesome deeds” (Ps 45:4). In executing truth, our Lord kept meekness and compassion united with justice. He never lost the sense of rectitude for a fake feeling of compassion, or mercy for an overzealous sense of justice.
Job’s Wife, Image of Sinners within the Church
Job’s wife, who cursed him, represents the carnal people within the Church. These immoral people live near those seeking sanctity, because all share a common faith. Being part of the faithful, they mortify those who fear the Lord the more because they cannot be put aside. They are patiently endured by the faithful. They cause a greater harm the closer they are to the organs of decision within the Church.
Job’s Friends, Image of the Heretics
Job’s friends, while acting as his counselors, abused him. They are an image of the heretics. Under the pretense of giving counsel, the heretics lead many astray. Job’s friends addressed him as if on behalf of the Lord, yet the Lord did not send them. Likewise all heretics, while they pretend to defend, only offend God. Thus Job told his friends: “I desire to speak to the Almighty and to argue my case with God. You are forgers of lies, you are followers of corrupt doctrines” (Job 13:3-4).
It sometimes happens that the heretics, penetrated by the streams of divine grace, return to the unity of the Universal Church. This is represented by the reconciliation of his friends. Yet, blessed Job is requested to intercede for them, because the sacrifices of heretics can never be acceptable to God, unless they are offered in their behalf by the Church.
Detachment from Wealth
Job had seven sons and three daughters (Job 1:2).
A large family often load the heart of a father with greed. His heart is invaded with the desire to leave an inheritance to each child. However, at the beginning of the book, Job is declared devout in offering sacrifices, and also generous in giving alms. His feelings of affection for such a large family did not cause him to be greedy or attached to riches.
Job owned seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred donkeys, and had a large number of servants (Job 1:3).
For any of us, the greater the loss, the greater the grief. To show how great was Job’s virtue, we are told that his wealth was considerable. He lost it all, but suffered it with patience. We regret to depart from something we appreciate; we do not suffer when we are not attached to it.
In this passage of the Scripture Job’s substance is described and immediately we are told that Job was resigned to the loss of it. Losing thus, without regret, indicates that Job kept all his wealth without being attached to it.
Charity
Job owned seven thousand sheep, and three thousand camels (Job 1:3).
[Moral interpretation]
The sheep are presented as the symbol of innocence. In a spiritual sense, we possess seven thousand sheep when we harbor innocent thoughts in our mind and pure intentions in our heart.
Camels are seen as huge animals, their back crooked with the hump, that need to bend their legs to be loaded. We own three thousand camels when everything high and crooked in us is subdued to the order of reason and faith, and when our free will bows down with humility to the knowledge of the Blessed Trinity.
We possess camels when we put down in humility all the haughty thoughts we entertain. We own camels when we bend our feelings to nurture understanding for our brothers’ weaknesses, and compassion for their shortcomings. We have camels when we lower ourselves to their level, when we help our brothers carry their burden.
Control of One’s Thoughts
And Job had a large number of servants (Job 1:3).
The large number of servants represents the multitude of our thoughts. We possess a vast household with a large number of servants when we control our thoughts under the mastery of the mind. Under these conditions, we do not become impatient, our imagination does not get the better of our soul or resist the authority of the intelligence.
In any household, when the mistress is away, the tongues of the handmaids are released and become loose. The servants break their silence, neglect their duties, abandon their task, and disarrange the order and method of the home. But if the mistress suddenly appears, at once their noisy tongues become still, they renew the duties of their task, and they return to their work as if they had never left it.
Likewise, if, for a moment, reason is not present in the mind, our imagination becomes unruly and our thoughts multiply and go beyond control like a bevy of talkative maids. But as soon as reason regains control of the mind, the confused tumult quiets itself at once, and our thoughts submit themselves to the dominion of the mind as maids going to their task. Our thoughts and imaginations come up at the appropriate occasions and circumstances to help the design of the mind.
Thus, we “possess a large number of servants” when we rule our thoughts and imagination according to the discernment of our reason.
Job Represents Christ Sacrificing Himself for the Church
Early in the morning he would sacrifice a burnt offering for each of his sons and daughters, thinking, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular custom (Job 1:5).
Job did not cease to offer sacrifice. In like manner our Redeemer offers a holocaust for us without ceasing; his Incarnation is itself the offering for our purification. Jesus always intercedes for us.
Satan Did Not Understand Jesus’ Patience
“Does Job fear God for nothing?” Satan replied. “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land” (Job 1:9-10).
In a spiritual sense, Job is a figure of Jesus. Satan claimed that both Job and his household were hedged around. This is so because he could not find an entrance to Jesus’ conscience and tempt him.
The devil, full of envy, thought that Jesus, kept in tranquillity by God’s grace, could be led to sin by means of suffering. Thus, he asked God to send suffering to Jesus:
But stretch out your hand and strike everything he has, and he will surely curse you to your face (Job 1:11).
Satan surmised, “One who is accounted as God, who works miracles, will surely be discovered to be a sinner, and nothing better, if he is put to the test of afflictions, and loses his patience.” But Jesus, God and man, endured the trials with patience.
Satan Knows When to Tempt
One day when Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, a messenger came to Job and said, “The oxen were plowing and the donkeys were grazing nearby, and the Sabeans attacked and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!” (Job 1:13-15)
[Literal interpretation]
We should know at what times do temptations usually occur. The devil attacks preferably at those times; thus, he attacked the children of Job when they were feasting. The devil knows when and what to do. Even though he had gotten enough power, he chose the right circumstance. But at the end, it worked for God’s glory and for our benefit.
We also learn from this lesson, that there is no complete happiness, that the delight of full enjoyment is the forerunner of suffering.
***
Trying Job’s patience, the devil craftily did not say, “The oxen have been carried off by the Sabeans,” but, “The oxen which have been carried off by the Sabeans were plowing.” The lost profit from the oxen’s labor was intended to make the wound inflicted sorer, as an added cause for sorrow. Job’s woes were enlarged when he was announced new calamities.
While he was still speaking, another messenger came and said, “The fire of God fell from the sky and burned up the sheep and the servants, and I am the only one who has escaped to tell you!” (Job 1:16)
As if the losses were not enough, Satan stirred even more Job’s feelings with the very words of the messengers. Job is told, “The fire of God fell from the sky.” These words were meant to say, “God, whom you loved so much and to whom you offered so many sacrifices, is now punishing you. After wearing yourself out at His service daily, now you are suffering His wrath.”
The devil wanted Job to break down. He suggested that God, whom Job had served, was bringing this misfortune to him. He wanted Job to think that he had served in vain, and that God was unjust.
A Christian seeking sanctity may find the storms of tribulation gather strength without; he then seeks cover under God, his Father. In meeting contradictions from the hands of men, a Christian finds consolation in the thought, “God is my shelter.”
But the cunning adversary tried to crush Job’s patience by two simultaneous blows: by strokes from men, and by destroying Job’s confidence in God. Thus, he sent tidings that the Sabeans had taken away all of Job’s possessions, and afterwards that the fire of God had fallen from heaven. He was closing every avenue of consolation by showing Job that even God was against him.
By insinuating to him that he was forsaken on every side, the devil wanted Job to burst into desperation and revile God.
***
[Moral interpretation]
When the Tempter sees in someone a readiness to resist temptations, he tries to find what this person loves the best. And there he sets the trap; he takes this object away. The enemy knows that the more a man loves an object, the sooner he runs out of patience by the absence of it. The oxen and donkeys signify our most precious possessions; the servants, our reason. The devil manages to take away some consolation or material possession from us. Then, he has, as it were, carried off the donkeys from the field of our heart successfully if he breaks our patience.
Prudence leads us to carefully consider what to do in each circumstance using our reason. We consider what is proper in each case. But often the enemy rushes upon us the sudden impulse of the temptation; he catches us unaware before the reason can react. Thus the enemy slays, as it were, the very servants who were watching.
All the rest perishes and one servant alone returns home; one of the servants escapes to tell that all is lost. For whenever we give in to temptation, our reason returns later to consider what had occurred. In a certain sense, the reason is aware that it escaped alone, and thinks of all it had gone through. Then reason can recover itself and bow down with heartfelt contrition.
The Camels, Image of Our Ordinary Work, Assailed by Three Enemies
While he was still speaking, another messenger came and said, “The Chaldeans formed three raiding parties and swept down on your camels and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!” (Job 1:17)
The camels have good traits, for they ruminate like the oxen, thus they are clean animals. But they also have bad traits, for they do not cleave the hoof, like unclean animals.
With their mixture of good and bad elements, they signify our ordinary work. The servants signify all of us, working men entrusted by God with a human task.
Every working man, managing temporal affairs, is always the target of the darts of the hidden foe. The heavier his load is, the more intense the attack of the enemy.
A good manager aims to do things with an eye on the future. He forecasts future developments with exactness. In so doing he may neglect to consider present evils. Or, while attending to present business, he may be asleep to the anticipation of future events.
At times, in caring for some things slothfully, a manager may neglect what should be done with energy. Or in being overactive in the execution, he may hurt the more the interest of his employer.
Again, sometimes a manager strives to be sober in his speech, but he cannot keep silence for long because of the character of his business. Else, if he restrains himself with excessive rigor, he may become silent even in necessary things. On the other hand, if he gives himself more freedom to communicate necessary things, he may reveal what should not be told.
While the manager is embarrassed with such complicated thoughts, he is unable to ponder the future. While he produces nothing, he seems to be overburdened. In this atmosphere of impatience, the mind is unconcerned for necessary business to the extent that it thinks of trifles, instead of applying itself to honest work. While directing itself to outward concerns, the mind is cut off from its inner self, and knows nothing of the interior struggle going on.
Thus, it is as if the Chaldeans sweep down on the camels and carry them off. The devil deals a blow to our work–the matter of our stewardship–by promoting either a slothful or a headlong reckless mode of action. He throws our work into disarray by lack of temperance, by our unchecked use of speech or by our imprudent silence in necessary things. We fall into an excessive, disorderly work or into laziness. Meanwhile he burdens us with excessive loads and care for material, external trifles. Impatience may lead us to cut off the relation between our work and God. Thus, we are robbed of our work because it ceases being a productive instrument of sanctification.
The devil, like these three raiding parties or bands of Chaldeans, spreads confusion on our duties, now by unwarranted hyperactivity, now by unregulated thought, now by excessive anxiety over material concerns. In that confusion, a person’s will may give in to temptation. Impatience may lead him to cut off the relation between himself and God. It is as if the Chaldeans had put the servants to the sword.
Yet, we are told that only one servant escaped to tell Job because, after sinning, the mind is not totally blind. Man has enough discretion to understand what he has lost by the sudden onset of temptation.
***
While he was still speaking, yet another messenger came and said, “Your sons and daughters were feasting and drinking wine at the oldest brother’s house, when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on them and they are dead, and I am the only one who has escaped to tell you!” (Job 1:18-19).
The devil continued to assail Job’s patience; by striking him twice and thrice, he wanted to reach the very core of Job’s confidence in God.
It is true that God dictates the elements, but it does not follow that he put them in motion to punish Job. God allowed Satan to stir the elements by giving him power. By abusing this power, Satan, in the end, served God’s designs.
We should not be disturbed at the thought that the devil can stir the air into a storm; it always serves God’s purpose. We know that God’s providence reaches down even those sentenced to forced labor in the mines.
The devil inflicted on the peaceful Job wound upon wound to urge him to words of impatience. He busied himself to break Job’s patience not only by the loss of his property, but also by the increasing gravity of the disasters announced. First, it was the loss of his property, and then, the death of his children. Had it been in the reverse order, Job would not have suffered so much the loss of property, for there were no heirs any more for that property. The succession of the announcements, the increasing weight of them, and the suddenness of each disaster were calculated to inflame Job to utter blasphemy.
The younger children were feasting “at the oldest brother’s house.” It is said that some feasts are an occasion for transgressions. The lesson here is that the younger children should be controlled by the older ones. If the elders themselves are followers of pleasures, the reins of license will be let loose for the younger ones too. For, who would keep himself under the control of an authority who give himself to illicit pleasures?
Feasting in the house of their elder brother, the younger ones perished; the enemy gets more effective power against us when the persons in charge of guidance fail to do so.
***
[Allegorical interpretation]
In an allegorical sense, the desert is the multitude of impure spirits. The devils are like barren land; as they rejected the happiness of their Creator, they also lost the hand of their cultivator.
The strong wind coming from that desert that overthrew the house represents the temptation from the devil. It seizes us and overturns the conscience from its settled frame of tranquillity. The house, which is our conscience, has four corners, the virtues of prudence, temperance, fortitude, and justice. Our moral life is grounded on these four virtues.
The rivers of paradise that water the earth are also four. And our heart is cooled from the heat of carnal desires when it is watered with these four virtues. But prudence waxes cold when idleness steals on our day; it becomes lazy and neglects to be vigilant over the future. Temperance decays when some illicit delight occupies the mind; it loses determination to avoid forbidden pleasures.
Fear works its way into the heart and dissipates our fortitude when we love excessively some created good and dread to part with it. The more attachments we possess, the less able we are to encounter adversity. We swerve from the straight line of justice when self love invades the soul. We refuse to refer everything to our Creator and, instead, commit injustice.
The sudden and mighty wind that swept in from the desert and struck the four corners of the house is the strong temptation, the uncontrolled hidden impulse, that shakes the four cardinal virtues. With the main pillars or corners destroyed, the house is uprooted. When the virtues are beaten, the conscience is brought to trouble.
The soul is carried to the topmost height of perfection when these four virtues are deeply rooted within it, as the four pillars of a tent. Moreover, we are told that Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house. The sons are an image of the seven gifts of the Holy Spirit. These gifts dwell in the soul and take their food together at ease, as if feasting.
The Holy Spirit forms first in the soul of a patient man prudence, temperance, fortitude, and justice–the four corners–to resist any assault. Afterwards the same Spirit brings his gifts: wisdom, against the folly of pride; understanding, against dullness; counsel, against rashness; knowledge, against ignorance; fortitude, against fear; piety, against hardness of heart; and fear of the Lord.
Typically, while we are overjoyed with filial fear of the Lord, we may be struck with pride. Fear of the Lord leads us back to humility and to recover a firmer footing. This gift enables us to submit to God’s will, to have a profound respect for the majesty of God, and to dread sin as the greatest of evils.
Sometimes, while we fight resolutely to overcome the obstacles against our sanctification and our apostolate, we are struck with violent alarm and cowardice. We conquer that fear with the gift of fortitude. It leads us to continue fighting and to attribute our strength to God.
Repeatedly, while ordering divine and human things with enormous tenderness, we are struck with a sudden hardness of heart. The gift of piety enables us to deal with God with tender and filial love, and to use charity with men as children of God.
We may congratulate ourselves that we do everything only after mature deliberation. But suddenly we see ourselves confused with rashness. We must do everything with method, but not attribute our counsels to our own powers. We receive the gift of counsel to make us more prudent in guiding ourselves and others to fulfil the will of God.
Often, we think we know great things, but suddenly we are stunned with ignorance about the way to reach our supernatural end, about God’s purpose on ordinary matters, and about the relative value of temporal things. The gift of knowledge enables us to perceive the value of earthly things in relation to God.
Habitually, pride gives us a certain dullness of soul that makes us blind not only to the supernatural mysteries but even the lowest subjects. Only afterwards does the mind recover itself and become humbler and wiser. The gift of understanding makes us see more clearly the mysteries of faith.
When the crisis of temptation comes, an extreme folly seems to invade our wisdom: the mind does not know how to face the threats, or how to reject temptation. Wisdom makes us desire and love the things of God, and directs our whole life and all our actions to his honor and glory.
While the soul is sustained with this fullness of gifts and feels secure, it may forget their source. The soul imagines that the gifts derive from itself, and that it will never lack them. Thus, God sometimes withdraws his light from us for our good. He shows the presumptuous soul how weak it is in itself. By losing them, we learn where our good qualities come from; we learn that they cannot be preserved by our own effort alone.
The house is overthrown and the sons perish because when the conscience is assailed with temptation the virtues and gifts may be temporarily overwhelmed. These sons, however, live in the Spirit because by patience and perseverance in the struggle they are recovered.
The three daughters of Job were slain. They are an image of the three theological virtues. Charity is affected by adverse situations. Hope is shaken by fear. Faith is beaten by questioning. Chastened by the rod, we grow dull in our love for God when we think this suffering is unreasonable.
These virtues seem to die, but are kept alive in the sight of God. By patience and perseverance in the struggle they are also recovered.
A servant escaped alone to tell these things to Job. We are told, thus, that even amid the strongest temptations we are in control of the situation. The mind retains enough discretion to realize what is happening, and our conscience is struck with a sense of guilt and contrition that lead us to rectify.
When the temptation is rejected, the person comes out humbler, stronger to stand firm, and alert to resist any trick of the enemy. The person tempted learns to be more vigilant, and to ask fortitude from God.
***
At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship (Job 1:20).
[Literal interpretation]
There are some who are insensitive to punishment when they are severely corrected, unmoved by pain inflicted on them. They think they possess great philosophical fortitude. And there are others so oversensitive to distress that they even fall into excesses of the tongue. Whoever wants to follow true wisdom must go between these two extremes.
Unhealthy limbs become numb and cannot feel any pain even when cut. Likewise, true virtue does not consist in having a heart of stone. Insensitivity to God’s correction is criticized by the prophet: “O Lord, you struck them, but they felt no pain; you crushed them, but they refused correction. They made their faces harder than stone and refused to repent” (Jer 5:3).
On the other hand, anyone feeling the pain of tribulation beyond what is reasonable is going away from virtue. When the heart is afflicted with excessive sorrow, it falls into impatience. Instead of amending his sins by the chastisement, one’s wickedness is increased with the correction. The psalmist scolds those who become fainthearted at the moment of purifying penance: “They will never stand fast in adversity” (Ps 140:10 Vulg.). They would “stand fast in adversity” if they endured hardship with patience. But as soon as they sink in spirit, when pressed with blows, they lose the firmness of their footing.
***
Blessed Job was truly wise; he kept himself from either extreme. With marvelous skill he avoided either being insensitive to the pain he was suffering, or excessively feeling the pain, which could lead him to curse the Creator. Rather, “he got up and tore his robe and shaved his head. Then he fell to the ground in worship.” It is evident that he felt the pain, for he tore his robe, shaved his head, and fell to the ground. It is also clear that even in the midst of punishment he did not rebel against the will of God, for he worshipped Him.
Job was not altogether unmoved; such insensitivity would have shown contempt of God. Neither was he completely in commotion; such excess of grief would have led him to commit sin.
***
There are two parts in the commandment of love, love of God, and of our neighbor. Job paid first the debt of mourning his children by tearing his robe and shaving his head. And then he showed his love of God by praying amid his groans.
There are some who say they love God; they are, then, enjoying prosperity. But they abandon Him when stricken with purifying correction. Blessed Job accepted the correction of his Father God and continued humbly worshipping him; by this he showed that even under pain he would not give up the love of his Father.
Job did not show pride by his insensitivity, for he fell down at the stroke. But he did not estrange himself from the Striker, for he fell down to worship.
It was customary in ancient times to keep up one’s appearance by wearing long hair; it was cut off in time of mourning. If anyone cut his hair in peaceful times, he showed some distress. Job preserved his hair in the season of prosperity and shaved his head in time of mourning.
In such circumstances, we see him spoiled of his substance, bereft of his children, having rent his mantle and shaven his head, and fallen to the ground. Let us hear what he says:
Naked I came from my mother’s womb,
and naked I will depart.
The Lord gave and the Lord has taken away;
may the name of the Lord be praised (Job 1:21).
Job lied prostrate on the ground with his clothes rent, but the counsels of his heart were sublime. His heart was enthroned on high. Because of God’s will, he had lost all he had. To moderate his concern for having lost his wealth, he considered that there was a time in which he had nothing. When one loses everything, it is a high consolation to recall those times when one did not possess yet what one has lost.
To keep his patience at the hour of mourning for what he had lost, Blessed Job pondered attentively in what condition he was at the beginning, before he acquired his wealth. And then, to preserve his patience in the future, he considered what will happen to him: “Naked I came from my mother’s womb, and naked I will depart.” As if saying: “Naked was I born from the earth, naked will the earth receive me back, when I depart from this world. I will lose what was given to me, what I should have abandoned. After all, these things were not really my own.”
Not without reason we call the earth our mother, for we come from it. “A heavy yoke is upon the sons of Adam, from the day that they go out of their mother’s womb, till the day that they return to the mother of all things” (Sir 40:1).
***
Job sought consolation not only by considering that everything comes from God, but also by pondering over God’s justice in taking away what he had given. Thus, Job added: “The Lord gave and the Lord has taken away. Let it be done according to God’s will. May the name of the Lord be praised.”
This holy man, under trial from the adversary, had lost everything. Yet he knew that Satan had no power against him to tempt him, except with the Lord’s permission. Thus, he did not say, “The Lord has given, the devil has taken away,” but, “the Lord gave and the Lord has taken away.” Anyone would grieve if the enemy took what God had given him. But no one took away from Job what was his. God had only recalled what was His own. We have received from God everything we use in our present life, should we grieve if God wants us to surrender what we have only on loan? Is God an unfair creditor if he exacts what he has lent? Thus, it is well added, “Let it be done according to God’s will.”
In this life we necessarily undergo things against our will and choice. We need to turn our will to God, to accept what He wants. He can never desire for us anything unjust. If we turn to him, we will find great comfort in what is disagreeable to us, because we will realize that it comes for our Father God, and nothing but justice can come from him. God always wants what is just, and we should suffer whatever God wants. Thus, whatever we suffer is just. It would be injustice to murmur at a just suffering.
***
The Lord gave and the Lord has taken away; as it has pleased the Lord, so it be done; may the name of the Lord be praised (Job 1:21).
[Allegorical interpretation]
When Jesus was near his Passion he took bread and gave thanks. He who is about to bear the consequences of the sins of the others, gives thanks. He who did nothing deserving blows and punishment, blesses humbly under blows and punishment. He bears with patience the chastisement for the transgressions of others so that each man may learn to bear with patience the punishment due for his own transgressions. If the Master was patient, blessed, and gave thanks under the rod, the servant should do likewise under correction.
***
[Literal interpretation]
Job defended his cause against his adversary, the devil. At the end of his speech he blessed his Judge, God, saying, “May the name of the Lord be praised.” The devil, though created in bliss, revolted against God, while Job, a mortal man, blessed the Lord even when afflicted by His scourge. Thus, after having defeated his adversary, Job put him to shame.
The enemy constantly strikes us with temptations as if they were darts. Every day we stand in the field of battle exposed to the arrows of his temptations. But we must not be passive. Even when pierced with arrows, we ourselves can send javelins against him; we can be humble to answer his snares. Thus, Blessed Job, when stricken with the loss of his wealth and the death of his children, turned his anguish into praise of his Creator. By his humility, he struck down the devil in his pride; by his patience, he defeated his cruel enemy.
Never imagine that a Christian receives wounds but cannot inflict any on the devil. One should have words or thoughts of patience to praise God when one is in distress. These words or thoughts are like darts hurled onto the breast of the adversary. These weapons inflict much sorer wounds to the devil than those he causes on us.
With affliction Job lost the things of earth, but by bearing this affliction with patience and humility he multiplied God’s blessings on him.
***
In all this, Job did not sin or charge God with wrongdoing (Job 1:22).
When afflicted by trial we may be guilty of sin by harboring foolish thoughts, or even by uttering offensive words. Job did not sin with his lips or in his heart. The Scripture says that he did not sin; it adds, or charge God with wrongdoing. It implies that Job did not sin in his thoughts or murmur accusations against God. By rejecting bad thoughts from his mind, he excluded the sin of murmuring. He neither swelled with indignation in his silent reflection nor reviled God with his loose tongue.
One who tries to justify himself when stricken by divine chastisement is charging God with wrongdoing. If, in his pride, he tries to assert his innocence, what else is he doing but doubting the justice of God?
* * *
The Sufferings of the Body of the Church Reach Her Head
Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.” (Job 2:3)
[Typical sense]
As we have seen, in a mystical sense, Job represents Jesus Christ. But because of the union between the Head and the Body, and the bond of love between them, the suffering of the Church is also Jesus’ suffering.
We must be patient; the torments that we endure reach our Head. Thus, Jesus cried out from heaven on behalf of his afflicted Members, “Saul, Saul, why do you persecute me?” (Acts 9:4). Our agony is also Jesus’ pain. Thus, once converted, while suffering for Jesus, St Paul said, “Now I fill up in my flesh what is still lacking in regard to Christ’s afflictions” (Col 1:24).
Jesus Suffered as Man
The Lord said to Satan, “Very well, then, he is in your hands; but you must spare the life of his soul” (Job 2:6).
We can interpret these words in an allegorical-typical sense, applying them to Jesus. But who would believe that God, the Creator of all things, was given into the hands of Satan? Yet, instructed by the Truth, we know that all those who execute Satan’s plans are his members, his hands.
Pilate showed himself to be a member of Satan when he put Jesus to death. He did not acknowledge that Jesus was the Lord who came to redeem us. The chief priests proved themselves to be Satan’s members when they strove to drive the world’s Redeemer away from the world, by persecuting him even to the Cross.
The Lord gave himself up to the hands of Satan’s members. He let loose Satan’s hand to rage against him. By outwardly falling low, Jesus set us free both outwardly and inwardly.
Satan’s hands are also his powers. Jesus endured Satan’s power by bearing the piercing of his hands with nails, the spitting, the blows, the scourging, the Cross, and the lance. He suffered outwardly all that he had inwardly preordained to endure. Thus, Jesus told Pilate, “You would have no power over me if it were not given to you from above” (Jn 19:11). God gave this power to Pilate over his body to serve the end of His will. The very cruelty of the persecutor and the evil mind of the unbelievers served the plans of God and the good of all the elect. Unknowingly, Jesus’ persecutors fulfilled the plans of God.
“Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God, so he got up from the meal, and took off his outer clothing” (Jn 13:3-4).
See how Jesus is going to come into the hands of his persecutors. He knew that these persecutors were into his own hands, for God had put all things under his power. Yet He suffered patiently.
Satan was ordered to spare the life of his soul. It does not mean that Satan could not tempt this man’s soul, rather he is reminded that he had no power to overcome Jesus. Mere men are often shaken by the assault of temptation. But the soul of our Redeemer was never disturbed by this attack. Although our enemy took him into a high mountain, promising him the kingdoms of earth, and showed him stones to be turned into bread, yet he had no power to shake the mind of the Mediator between man and God. In spite of the external temptations, Jesus’ mind, established in his divine nature, remained undisturbed.
Sacred Scripture tells us that, on some occasions, Jesus was deeply moved (Jn 11:38), and that his soul was troubled (Jn 11:33). In each case, Jesus decided with his divine nature how much his human nature should be troubled. God remained unchangeable, ruling over all things, yet showing himself subject to change; he remained at rest within himself, yet troubled in spirit in the human nature he had taken.
***
There is nothing anyone loves more that the life of his soul. The expression spare the life of his soul refers to the life of those whom Christ loves, the Christians. It is equivalent to saying: “Take revenge against his body but lose your wicked dominion over the elect, those whom Jesus considers his own.”
Satan was allowed to smite our Redeemer’s flesh, but he was prevented from touching his soul. That is, Jesus endured the Passion in his body to set us free from the dominion of the devil. He suffered death on the Cross to defend us against the assaults of the foe.
***
So Satan went out from the presence of the Lord and afflicted Job with painful sores from the soles of his feet to the top of his head (Job 2:7).
[Allegorical interpretation]
To enter the number of the elect one has to withstand the attacks of this enemy. From the beginning of the world the members of our Redeemer’s body not only have lived saintly lives but also suffered wrongs.
Abel, a member of the elect, gave glory to God with his offerings and died without a word. He is a figure of Christ, of whom it is said: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth” (Is 53:7).
From the very beginning of the world the devil strove to vanquish the Body of our Redeemer. Thus, he inflicted wounds from the soles of his feet to the top of his head. That is, he began his attacks on mere men, like Abel, and came to the very Head of the Church, Christ our Lord, in his rage.
Christ Comes to the Penitent
Then Job took a piece of broken pottery and scraped himself with it as he sat on a dunghill (Job 2:8).
[Typical interpretation]
The broken pottery, a potsherd, in the hand of the Lord is the clay of his human nature. A potsherd receives firmness by fire, and the human nature of our Lord was rendered stronger by the fire of his Passion.
He sat on a dunghill, not in a court of law, not in a building rising on high. Our Redeemer took on our flesh; “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Cor 1:27).
The Jews in their pride were ruined, their Temple left desolate. Jesus sits on a dunghill, outside this building, when he reigns over the Gentile world, for so long despised by Israel. Jesus is found outside the house with all his sores when he suffers patiently the pain of his Passion among the scorn of his people. “He came to his own, but his own did not receive him” (Jn 1:11).
A penitent sinner is like a dunghill; he dwells and laments his corruption; his sins are before his eyes like dung. Jesus sits upon a dunghill in grief because he comes near the repentant sinner and is willing to take possession of a sorrowful heart.
Holy Men Resist the Foe by Patience
His wife said to him, “Are you still holding on to your integrity? Curse God and die!” He replied, “You are talking like a foolish woman. Shall we accept good from God, and not trouble?” In all this, Job did not sin in what he said (Job 2:9-10).
[Allegorical interpretation]
A holy man is engaged in a total war with the enemy. There are two fronts in this war: within and without. He is exposed to violent blows in his external life and, at the same time, poisoned by urgent persuasions in his inner self. With a wonderful skill in virtue, he strikes against either form of warfare. He presents the shield of patience against the blows of fortune, and launches the darts of instruction against the internal subtle suggestions. He faces with courage the adverse events without, and applies wise counsel to the motions within. Patience will put down the attacking enemy soldiers; wisdom and soundness will correct and cure the wounded men from within our ranks. One must prevent the attackers from taking over and controlling the external situation by using the shield of patience. One must also take care of the crippled soldiers by bringing our thoughts under the rule of reason.
St Paul tells us of his struggle, “Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears” (2 Cor 7:5). He tells of the struggle he underwent externally: “I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers” (2 Cor 11:26). He then tells us how he faced these external blows with the weapons of patience: “I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked” (2 Cor 11:27).
While maintaining that fight without, he guarded the inner camp too: “Besides those things that are without, I face daily the pressure of my concern for all the churches” (2 Cor 11:28).
St Paul took bravely those fights; he spent himself defending his neighbor. He described the ills he suffered and added the good he imparted; he underwent troubles without and defended the weak within.
See how patient he was. He knew that these fights without were his lot: persecuted, torn with scourgings, and bound with chains. But, at the same time, he worried that his sufferings might discourage some disciple. He feared that someone might be inconsistent in living his faith. Thus, he explained that the life of a Christian is warfare: “So that no one would be unsettled by these trials. You know quite well that we were destined for them” (1 Thes 3:3).
Notice Paul’s love for his brothers. He did not mind the wounds of his body; he rather healed the wounds of the others caused by the evil promptings of discouragement. A holy man never gives up caring for the others, even if he is suffering in his flesh. Like a great physician who is ill and keeps on curing the others, he continues giving instruction and spiritual guidance even though he is suffering from lacerations. He prefers the health of the others to his own cure.
It is rather easy either to give spiritual guidance when one is not suffering, or to suffer when one does not have to give guidance. A holy man skillfully applies his energies to both tasks. When he is stricken with afflictions, he calmly faces this attack from without; at the same time he cares that the interior life of his neighbor is not rent and torn.
A soldier of Christ stands up courageously in the line. With one hand, he throws the javelin to the chests of those advancing against him; with the other hand, he uses his shield to cover his feebler comrades in the rear. With a rapid glance he looks out on either side; now he pierces the daring foe in front, now he shields the trembling friends behind.
A holy man is skilled in meeting external adversity and, at the same time, he is able to give spiritual guidance and encouragement. Thus, we are told: “Act like men, and God shall give strength to your heart” (Ps 31:24 Vulg.)–Viriliter agite et confortetur cor vestrum. Carnal men serve God only with a swerving intention; they are not undeservedly called “women.” We could tell them: “You are talking like a foolish woman.”
Looking at Heaven
Shall we accept good from God, and not trouble?
This is like saying: “If we are to enjoy eternal bliss, why should we be surprised to find temporal evils?” This was the mind of St Paul when he wrote: “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Rom 8:18).
***
In all this, Job did not sin in what he said.
When a holy man suffers persecution from within and from without, he does not insult God or speak against his enemies. Thus, St Peter, the leader of the elect, rightly warns us: “If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as an evil speaker” (1 Pet 4:15). An evil speaker is a person who easily blames and launches insults to the others. When he suffers, he breaks loose in invectives against his persecutors. The Holy Church–the Body of our Redeemer–so bears the burden of her sorrows that she never breaks the bounds of patience and humility. Thus it is rightly said of a holy man who suffers: In all this, Job did not sin in what he said.
In What Sense God Sends Us Evils
The Lord said to Satan, “Very well, then, he is in your hands; but you must spare his life.” So Satan went out from the presence of the Lord and afflicted Job with painful sores from the soles of his feet to the top of his head. Then Job took a piece of broken pottery and scraped himself with it as he sat among the ashes. His wife said to him, “Are you still holding on to your integrity? Curse God and die!” He replied, “You are talking like a foolish woman. Shall we accept good from God, and not trouble?” In all this, Job did not sin in what he said (Job 2:6-10).
[Literal interpretation]
It is a great consolation for our affliction to recall God’s gifts to us. When we do so, our strength does not break down; the memory of God’s loving care lifts us up quickly. Thus, it is written: “In the day of prosperity be not unmindful of affliction, and in the day of affliction be not unmindful of prosperity” (Sir 11:25).
Anyone who receives God’s gifts and while receiving them is not ready to accept also hardships, is bound to fall from his joy. And anyone bruised with scourges yet while in the midst of tribulation, neglects to seek consolation by considering the gifts he had received from God in the past, will lose the serenity of his mind and fall into despair.
We must then attend to both possibilities. The dread of future chastisement will tone down the joy of the present gift, and the remembrance of the past gifts will moderate the pain of tribulation.
A holy man soothes the depression of his mind, cures his wounds, and mitigates the strokes by weighing the sweetness of God’s gifts saying, “If we have received good at the hand of the Lord, shall we not receive tribulation?”
We Need Patience to Avoid Sin
In all this, Job did not sin in what he said.
[Literal interpretation]
We sin with our lips in two ways, by saying unjust things or by withholding the truth. Sometimes it is a sin to keep silence, as the prophet said: “Woe to me, that I held my peace” (Is 6:5 Vulg.).
All the while, Blessed Job did not sin with his lips. He did not speak against God or withhold the right answer to the bad adviser. He gave thanks to God the Father who smote him; he gave a wise answer and sound instruction to his ill-advising wife. He knew what he owed God–resignation–and his wife–wisdom. He gave them both, by praising God’s will and uttering reproof to his wife.
Who of us, wounded with such severe affliction, will not become depressed interiorly? Outwardly prostrated by the wounds of his flesh, Job stood erect in the realm of his mind. He saw every arrow fly past his soul without hitting his inner sanctuary, while the raging enemy pierced his body outwardly. Watchfully he dodged the javelins of the foe thrown to his soul frontally–the wounds of his body–and on his flank–his wife’s words.
While attacked from every side, our champion sheltered himself with the shield of patience.
Satan Uses Good Men for His Evil Plans
When Job’s three friends, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, heard about all the troubles that had come upon him, they set out from their homes and met together by agreement to go and sympathize with him and comfort him. (Job 2:11)
But the more valiantly the enemy is overcome, the more hotly he is provoked to additional acts of malice. He first tried his blows with repeated announcements of the losses of Job’s wealth. Then with the discouraging suggestions of his wife. And when she remained silent, the foe tried to penetrate his firm heart by sending him friends with misleading recommendations to undermine his soul.
True Strength Results in Patience
Think how you have instructed many, how you have strengthened feeble hands. Your words have supported those who stumbled; you have strengthened faltering knees. But now trouble comes to you, and you are discouraged; it strikes you, and you are dismayed. Where is your fear of the Lord–your confidence in God–your patience, and your perfect plan of life? Should not your piety be your confidence and your sanctity of life your hope? “Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?” (Job 4:3-7 Vulg.).
[Literal interpretation]
One who begins his path toward God with fear of the Lord, soon is rewarded with strength to his fear, then patience is added to his strength, and finally perfection crowns his patience.
On the other hand, in the world away from God, fear gives rise only to weakness. There, it is defiance that generates strength.
In the way of the Lord defiance engenders weakness, and fear generates strength, as the book of Proverbs says: “He who fears the Lord has a secure fortress” (Prov 14:26).
A man with fear of the Lord has a strong confidence in him. He considers all the temporal difficulties as nothing. The more difficulties, the more he obeys with confidence the Author of those same inconveniences. United to the Creator by a holy confidence, he is strong, never alarmed.
Strength is always shown in adversity. Thus, patience always comes after true strength. A man advances “in strength” as he endures with great heart the wrongs of other men. One who falls to the ground when he encounters wickedness in the others is not strong at all. Whoever cannot endure opposition and difficulties will lie pierced with the sword of his cowardice.
And the result of patience is perfection. A perfect man does not feel impatient when he deals with the imperfection of his neighbor. Whoever is unable to bear the imperfection of another shows that he is not yet perfectly advanced in the way of God.
We are told: “In your patience you will possess your souls” (Lk 21:19). To possess our souls is to do our duty with perfection, to control all the motions of our mind, memory, and imagination according to the rule of virtue. Thus, one who is patient possesses his soul; that is, he is endowed with strength to face all adversities. By overcoming himself he becomes master of himself. By burning his own ego and forgetting about himself, he comes out unscathed from the struggle. By conquering himself in his pleasures, he makes himself invincible to setbacks.
Since Eliphaz had insulted and reviled him, Job added this exhortation on the value of patience: “Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?
Eliphaz Is Right in Condemning an Angry Temper
Anger kills a fool, and envy slays the simple (Job 5:2).
[Moral interpretation]
This sentence would have come true if not delivered against such a patient man. The statement is correct, although it was unjust for Eliphaz to use it against Blessed Job. But let us leave this argument aside and focus on the weight of its truth.
It is written, “You, Lord, judge with serenity” (Wis 12:18). As often as we restrain from thoughts of revenge and motions of wrath, and foster the virtue of meekness, we are trying to imitate our Creator. Anger shatters our peace of mind. Torn and rent, our mind is thrown into confusion so that it is not in harmony with itself. Anger takes away that inward likeness we have with God.
Anger is a great sin that makes us depart from meekness and serenity; the image of the Most High in us is destroyed. Anger also destroys wisdom; we are left wholly in ignorance about what to do, how, or in what order. It dims the light of understanding and leaves the mind agitated with confusion. Thus, it is written, “Anger resides in the lap of the fool” (Qo 7:9).
“Anger destroys even the wise” (Prov 15:1 Vulg.). Anger destroys the life of the soul, even though some wisdom seems to be retained. If the mind gets to discern something with good judgement, it will never execute it, being in a state of confusion.
Anger results in abandoning the struggle to seek sanctity. “Man’s anger does not bring about the sanctity of life that God desires” (Jas 1:20). While the mind is agitated with anger, our reason falsely judges to be right whatever his rage suggests.
All kindliness and good manners of social life are lost with anger. Thus, we are told: “Do not make friends with a hot-tempered man, do not associate with one easily angered, or you may learn his ways and get yourself ensnared” (Prov 22:24-25). And, “Who can dwell with a man whose spirit is ready to wrath?” (Prov 18:14 Vulg.).
Reason is given to man to dominate his feelings and emotions. Whoever does not regulate them deserves to live alone like a beast.
Anger interrupts social harmony. We read, “A hot-tempered man stirs up dissension, but a patient one calms a quarrel” (Prov 15:18). An angry man makes a sinner go deeper into his sin; a bad man becomes worse if provoked to quarrel.
Anger darkens the light of truth, as we read, “In your anger do not sin. Do not let the sun go down while you are still angry” (Eph 4:26). Wrath swathes the mind with the darkness of agitation. The brightness of God’s knowledge remains veiled for a man shrouded with this gloom; man cannot see God’s will in the ordinary events.
The light of the Holy Spirit is also shut out from an angry person. The contrary happens to a calm person. “Upon whom shall my Spirit rest, but upon him who is humble and peaceful in spirit, and trembles at my word?” (Is 66:2). God says upon the humble and adds, and the peaceful. Anger steals away the peace of mind; the soul no longer is a dwelling place of the Holy Spirit. Void by the Spirit’s departure, the soul is carried away into open frenzy. Unable to think in depth, it acquires a shallow attitude.
Anger Expels the Holy Spirit and Overpowers Reason
Inflamed with the sting of anger, the heart beats quick, the body trembles, the tongue stammers, the face reddens, and the eyes grow fierce. One is no longer recognizable. The mouth emits sounds, but these are not controlled by the understanding. Unconscious of his own doings, an angry man is like a mentally retarded person.
The mind surrenders itself to the power of another. Free from the control of reason, anger grows bolder; it affects even the hands. Man deals blows outside, but his mind is kept captive of frenzy, the mistress of his limbs.
Anger turns the tongue into a dart of cursing. The wicked man demands a brother’s destruction, and asks God to do that, because he is either afraid or ashamed to do so for himself. By wish and words he commits murder, even if he avoids hurting his neighbor with his hands.
Silent Anger
Sometimes the mind is disturbed with anger, but with a kind of anger that commands silence. Outwardly this anger does not flare up through the lips, but inwardly it burns the worse. Thus, the angry man stops talking to his neighbors; by saying nothing, he expresses how much he hates them. Often this rigorous silence is used to cover a relaxation of the discipline, but only if it is not noticed exteriorly.
If the angry man does not change his ways, in the progress of time he puts out completely his love for neighbor. Sharper stings arise in his mind; occasions, too, spring up that aggravate his irritation. The speck of sawdust in the angry man’s eye becomes a plank as anger is transformed into hatred.
Pent up within the heart, this silent anger burns more fiercely. In the confine of his mind the angry man frames clamorous speeches, concocts reasons that exasperate his wrath, and finally judges cruelly on the case. Solomon expressed this process thus: “The expectation of the wicked ends only in wrath” (Prov 11:23). With his external silence, this troubled man faces internally a loud riot; the flames of his pent-up anger prey on him grievously. As a wise man said: “The thoughts of an angry man are a brood of vipers; they devour the mind which is their mother.”
Kinds of Anger
Some are promptly inflamed with anger, but they quickly calm down. Others are slow in getting excited, but their anger lingers on for long.
The first kind of men are like burning reeds; they shout with their voices and give out something like a crackle at their kindling. They speedily rise into flames, but also rapidly cool down into ashes.
The second kind are like heavy hardwood; they are slow in catching on fire, but once kindled, they are put out only with difficulty. They stir themselves slowly into the heat of passion, but retain longer the fire of their rage.
There is a third kind of men; their conduct is worse. They are both quick in catching the flames of anger, and slow in letting them go.
Finally, there is a fourth kind of men. They get angry slowly and calm down quickly.
Anyone can see that the fourth kind of anger, better than the first, gets closer to the excellence of peace of mind. The evil in the third is worse than in the second.
Two Remedies for Anger
What is the advantage of describing how anger takes possession of the mind if I do not explain how it should be checked?
There are two ways to relax the hold of anger over the mind. The first method is to have a thoughtful mind. First of all, the thoughtful man sets before him all the insults that he is liable to undergo, and compares them with heinous treatment given to his Redeemer. Thus, he braces himself to face contradiction. When contradiction comes, he confronts it with courage. The more thoughtfully he armed himself with foresight, the greater his courage in the struggle.
One caught by adversity without this preparation and foresight is as one found sleeping by his enemy. He offers no resistance. His enemy stabs and dispatches him at once.
One who forecasts the impending dangers with earnest thoughtfulness is–as it were–lying in ambush, waiting for the assault of the enemy. He is arrayed in strength for the victory in the same point that he was expected to be caught by surprise. Thus, before the outset of any action, the mind should forecast the difficulties and problems. Armed against them with the breastplate of patience, this man will win whatever attack may take place.
The second method to preserve meekness is to keep an eye on our own offenses when we look at the transgressions of others. The consideration of our failures in similar situations will help us to excuse the offenses done to us. We will bear with patience an injury if we remember that often others need to exercise patience in dealing with us. The recollection of our own faults will calm the rage rising up in the mind like fire extinguished by water. One who acknowledges having committed offenses against God or his neighbor tends to forgive offenses done to him.
Even Just Anger Disturbs the Mind
We must distinguish between anger stirred by bad temper, and one originated from zeal. The first comes from evil, the second from good.
By anger coming from good, Phinehas died by the sword on the day of God’s visitation (cf. 1 Sam). Eli lacked such anger to correct the immoral conduct of his sons, and he deserved to be punished by the Most High. He reaped the severity of the Eternal Ruler waxing hot against him, in the same proportion as he was lukewarm to correct the evil practices of those under his charge.
The psalmist says, “Be angry, and do not sin” (Ps 4:5 Vulg.). Some misinterpret this admonition. They say that we should be angry toward ourselves, but not toward the others, likewise, when they sin. That is wrong. If we are told to love our neighbor as ourselves, it follows that we should be angry at their erring ways as much as with our own evil practices.
Solomon tells us, “Anger is better than laughter, because a sad face makes the heart better” (Qo 7:3). And the psalmist, “My eye is disturbed because of anger” (Ps 6:8 Vulg.). Anger coming from evil blinds the mind, but anger coming from zeal only disturbs it. The world of contemplation can only be known by a heart in tranquillity.
The heart is broken up even by anger coming from zeal for virtue. For this zeal fills the mind with unrest and agitation, and dims the power of perception. In this troubled state, the mind no longer sees objects far above, as it clearly saw them during the state of tranquillity. But after this moment of blindness, the mind is soon brought high, with a more penetrating vision. The same zeal for what is right that closed the mind with perturbation now opens for it wider scenes of eternity in a state of tranquillity. The same zeal that prevented the mind from seeing now makes it gain ground, seeing clearer, in a more genuine way. Likewise, ointment applied to the diseased eye blinds it temporarily. But after a moment, the eye recovers its vision and sees better.
These states of perturbation and contemplation do not stay at the same time. The sun’s rays cannot be seen when passing clouds cover the sky; an agitated pond does not reflect the image of the beholder until it becomes clear and tranquil. Likewise, a disturbed mind cannot contemplate the eternal truths until it reaches a tranquil state. The more the water quivers, the more it distorts the appearance of the beholder.
Anger May Be Useful, But It Must Not Rule
Anger may be an instrument of virtue. But when the spirit is stirred with zeal, one must not allow that same anger to gain dominion over the mind. Anger should not rule like a mistress, but obey like a handmaid. It should render a service, never separate from reason. The more it is subjected to reason, the higher is lifted up against evil.
An excessive anger–even though coming from a right cause–can master over our mind and disobey reason. Taking hot temper as a good quality, it multiplies itself beyond control. Thus, a person with zeal for the right should see that his anger does not overleap the control of the mind.
On the contrary, to avenge sin, he should check the rising agitation of his mind, regulate his anger with skill, restrain the heat of temper, control his passions and emotions, and look for the best time and manner to accomplish it. All this should be done in subjection to the mind and under the rule of equity. Thus, the punisher of another man is more just, the more he is the conqueror of himself. One correcting the faults of others should first advance in self-restraint, and examine the intention of his own passion. Thus, he will not go astray immoderately stirred by his zeal for the right cause.
Thus, even anger coming from the right cause troubles the perception of the mind, “for wrath kills the foolish man.” Or, as it is said, “Anger from zeal disturbs the wise; anger from sin destroys the fool.” The first kind remains under the control of reason, the second lords over the prostrated mind in opposition to reason.
Different Virtues Needed against Different Attacks by Satan
In famine he will ransom you from death, and in battle from the stroke of the sword. You will be protected from the lash of the tongue, and need not fear when destruction comes (Job 5:20-21).
Holy men are never afraid. They know that they are engaged against an adversary attacking from different fronts and using various tactics. They arm themselves with adequate weapons against each assault. Against famine and poverty, they have the sustenance of God’s word. Against the sword of impurity, they use the shield of continence. Against the scourge of the slanderous tongue, they have the defense of patience. Against external calamities, they have the help of inner love.
The more manifold are the temptations that the cunning enemy brings against him, the richer in virtues is the soldier of Christ rendered.
Corrective Character of Pain
Even if God crushed me, let loose his hand and cut me off! Then I will still have this consolation–my joy in unrelenting anguish–that afflicting me with pain He has not spared me (Job 6:9-10).
[Moral interpretation]
A Christian who has sinned tries to find a way to atone for his sins. He examines his life. If he realizes that he has met no afflictions in return for those evil deeds, he will begin to be alarmed with fear and misgivings. He will suspect that grace may have forsaken him forever.
In this life, it is not safe to receive recompense for one’s faults. At the end, the suspended punishment will fall in heavier measure. Thus, we should be eager to be stricken with the correction of our Father’s hand. The pain of the wound is medicine for health.
Thus, it is said, “This is my consolation, that by afflicting me with grief he has not spared me.” As if saying: “God spares people here from affliction, but they will receive punishment for ever and ever. May he strike me here, may he not spare me here, so that he will spare me forever. I console myself for being afflicted–I know the rottenness of human nature. By being wounded my hope grows, I am assured of eternal happiness.”
Patience, the Strength of a Christian
What strength do I have, that I should still hope? What prospects, that I should be patient? (Job 6:11).
The strength of the people who try to please God is of one kind, and the strength of sinners is of another. The strength of Christians is:
- to subdue the flesh,
- to thwart our own will,
- to annihilate the gratifications of the present life,
- to be in love with the difficulties of this life for the sake of eternal rewards,
- to be detached from the allurements of prosperity, and,
- to overcome the fear of adversity.
***
The strength of sinners is:
- to have their affection set on transitory things,
- to hold out insensibly against the blows of misfortune coming from our Creator,
- never to be detached from the love of temporal things, not even in the face of adversity,
- to set their goal in life on the attainment of vainglory, even with the waste of their life,
- to try out larger measures of wickedness, or new, more intense, vices,
- to attack the life of those who are consistent with their Christian vocation, not only with words and deeds, but even with weapons,
- to put their trust in themselves,
- to commit sin daily, without any decrease in their zest for evil.
Holy Men Do Not Suffer for Worldly Ends
Sinners take great pain in running after the concupiscence of this world. They expose themselves to perils, welcome insults for the sake of gain, never give up from the lust of their appetites, not even in the face of strong opposition, and for the sake of the world defy the difficulties of the world. They toil with greater determination the greater the prospects of worldly enjoyment. This unreasonable love for the present life is not the right kind of strength that generates patience; it is blindness.
On the other hand, Blessed Job exclaimed, “What strength do I have, that I should still hope? What prospects, that I should be patient?” A holy man is not willing to confront the difficulties of this world for the world’s sake; he does not have strength for that. He seeks his own supernatural end and realizes how transitory the present life is. He refuses to suffer pain and be patient for merely a temporary end.
Patience Is Not to Be Insensitive Like a Stone
Do I have the strength of stone? Is my flesh bronze? (Job 6:12)
“Stone” and “bronze” here refer to the hearts of the insensate. They often receive strokes of fortune from the Most High, and do not realize that these are warnings from God. They are not softened by these calls to conversion.
On the other hand, God addresses these words to the chosen ones, who obey him: “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh” (Ez 11:19). And St Paul also says, “If I speak in the tongues of men and of angels, but have no charity, I am only a resounding brass or a clanging cymbal” (1 Cor 13:1).
When struck, stones do not give a clear sound; bronze, on the other hand, emits a vibrant tone. The sound of stones is without timbre or quality, lifeless. Some men, like stones, have become extremely hardened toward the duties imposed by God. Hit by adversity–the stroke of God proving them–they never return the clear sound of a humble confession.
Some others are like bronze. Smitten by the Most High, they emit the clear sound of a good confession. But, like that of a metal, this sound is not a tone of humility coming from the heart. As soon as the trouble disappears, they forget their good resolutions and return to the primitive state.
The first kind of persons, like stones, give no tones at all. They refuse words, prayer, and worship to God.
The second kind of people, like bronze under the stroke, utter good things that they do not feel. Promising what they never fulfil, they cry out without any life.
Thus a holy man avoids the hardness of sinners and exclaims, “I do not have the strength of stone, nor is my flesh like bronze.”
Blessed Job is telling us that he is weak to pursue earthly goods for their own sake, but strong and patient to pursue the goods that matter for eternal life.
Job continues revealing to us the root of his strength and patience to endure. He knows that he would be running to death if he ascribed to himself the powers he has.
Very often a stagnant virtue, which does not grow, kills worse than if it were totally lacking. While it uplifts the mind with self-confidence, it pierces it with self-complacency. And while it invigorates the soul with strength, it slays it with self-praise. This freak virtue destroys the soul, instilling a shallow self-trust and uprooting trust in one’s interior strength given by God.
A Friend Who Fails in Adversity Is a False Friend
Blessed Job was rich in virtue; he did not have confidence in his own powers. Thus he says:
Do I have any power to help myself, now that success has been driven from me? A despairing man should have the devotion of his friends. Those who do not have pity for a friend forsake the fear of the Almighty (Job 6:13-14).
This stricken man looked for hope. He looked for it in himself, and found only weakness. He looked for it in the others, but he finds that “My friends also departed from me.”
Yet, he found a greater source of hope and strength. Despised without, he is seated on a throne of judgment within. Thus, he declares: “Those who do not have pity for a friend forsake the fear of the Almighty.”
A friend is a faithful person united to us whom we are glad to serve. He helps us reach the eternal country. Love of God and love of neighbor go hand in hand; friendship should serve to increase the love of God.
On the other hand, the love of God grows in strength by the love of neighbor, as St John testifies, “If anyone says, ‘I love God,’ yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen” (1 Jn 4:20).
Sometimes the Lord wants to make known how far people are from his love and from his neighbor’s love. Regulating all things with a marvelous order, God puts down some by blows of misfortune, and sets up others by successes. He leaves some in dire straits to show the evil that lurks in the hearts of certain others. For very often the persons that courted us in time of prosperity persecute us in time of distress.
When a prosperous person is loved, it is doubtful whether his fortune or the individual himself is the object of love. But the loss of fortune puts to the test the mettle of the affection. Thus Scripture says, “A friend cannot be known in prosperity, an enemy cannot remain hidden in adversity” (Qo 12:8). The first is often hidden, awed by the glitter of high fortune; the latter is disclosed encroaching on us during adverse conditions.
It is said, “Those who do not have pity for a friend, forsake the fear of the Almighty.” For one who despises his neighbor on account of his misfortune clearly shows that he never loved him during the time of prosperity.
God smites some, both, to discipline the person stricken, and to give a chance for doing good to those who are not stricken. Whoever disregards one who is downtrodden wastes an occasion of virtue, and sets himself against his Maker. He implicitly accuses God of being unjust for wounding another, and fails to show his gratitude for being spared.
Earthly Fears, the Way to Eternal Danger
The wicked disappear easily and swiftly to the depths of their misery. Not minding the eternal punishment, they avoid the crosses in the little things. They set themselves against the will of God. Thus, it is said:
My brothers have passed me by like a brook that passes by rapidly down the gorge. Over those who dread the frost, the snow rushes down (Job 6:15-16).
Frost solidifies down here. Snow falls from above. Analogously, there are persons who fear temporal adversity exceedingly; they expose themselves to a more severe eternal punishment.
The psalmist says: “There they are, overwhelmed with dread, where no fear was” (Ps 14:5). A man may desire to defend the truth with freedom; but, afraid of the indignation of a human power, he may give up this desire. He is afraid of a man opposed to the truth, and so incurs the wrath of Truth in heaven. Another man wants to help the needy with his wealth to atone for his sins, but he is afraid that he may need the resources he is giving away. With his worry about the future, he is starving his soul from the nourishment of mercy. Fearing want on earth, he cuts himself off from the eternal riches and joy. Thus it is said, “Over those who fear the frost, the snow rushes down.”
They will cease to flow in the dry season, and in the heat vanish from their channels (Job 6:17).
All those too much concerned for the present life are brought to nothing when they lose it. Disregarding the eternal realities, they had been cut off from them even during this present life. Thus, it is added, “In the heat they will vanish from their channels.”
As the day of Judgment approaches, the wicked man becomes hot with the awareness of the impending punishment. He is, then, severed from the consolations of this life, to which he had clung for so long. “The understanding of this message will bring sheer terror” (Is 28:19).
A Patient Man Prepares Himself for Everlasting Happiness
When the short period of the present life is loved as if it were to last for long, the soul is beguiled with material objects, unable to focus on the eternal realities. Deprived of eternal hope, the soul is thrown down to the blackness of despair. Imagining that this period will go on indefinitely, at once the soul meets that eternity which it cannot avoid.
A wise man said, “Woe to you who have lost patience” (Qo 2:14). Those who are lost tarrying among human consolations have lost their patience. They have parted with the hope of the invisible realities. While their mind is riveted to temporal realities, life is ended. They are suddenly brought to unimagined punishments. In their presumptuous expectations–they flattered themselves–they thought these punishments would never come or not till much later.
It is unmeasurable what follows, and too little what is led to an end. It should not seem to us too long what sooner or later will disappear. It only goes by moments; and each moment urges us to go on with patience. Thus a patient man has his eyes fixed on the shortness of life, and prepares himself for the things that last.
Wise Foolishness of the Saints; They Fear No Man
Teach me, and I will be quiet; show me where I have been wrong. (Job 6:24)
[Moral interpretation]
Blessed Job is talking to God, asking him to show him his ways, requesting his wisdom. Job had undergone the loss of property; he was given over to the power of the evil spirits; he was suffering from the pain of his wounds. Yet, he was wise in loving the foolishness of God, and treading underfoot the foolish wisdom of the world. In opposition to the rich of this world, he is called poor; in opposition to the powerful, he is called oppressed; in opposition to the wise, he is called a fool.
He answered the three with patience. Poor, yet he did not seek their money; oppressed, yet he sought their aid against the strong; a fool, yet he did not seek the discernment of the earthly wisdom.
A holy patient man is carried off above himself in spirit. Poor, but he is not crushed by want; oppressed, but he is not suffering anything; made a fool by his own will, but he does not gaze with admiration at carnal wisdom.
Consider those chosen by God suffering from oppression without; they are a fortress within. They are not fools running after earthly wisdom. Poor, yet they do not suffer want. Oppressed, they lament nothing.
Scripture says, “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Cor 1:27). Also, “Do not deceive yourselves. If any one of you thinks he is wise by the standards of this age, he should become a ‘fool’ so that he may become wise” (1 Cor 3:18). And, manifesting the wealth of voluntary detachment from riches, Scripture says about them, “Known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything” (2 Cor 6:9-10).
All those high and exalted without secretly are groveling with contempt for themselves. In their interior pride, they are transported high above themselves. But all they find in this life are passing realities.
Patience in Suffering United to Active Charity
Fulfill what you have begun; give ear, and see if I lie (Job 6:28).
Holy men are never afraid of being accused of falsehoods; they are never so much harmed that they lose their peace and depart from the truth. With loving affection they even call to God their persecutors.
Thus it is said, “Fulfill what you have begun,” because holy people endure adversity. And, “Give ear, and see if I lie,” because they never keep the Truth–God–away from their detractors. It is as if saying, “I do not tremble at the harm done to me. I do not stop correcting and helping ungrateful listeners to be converted and get closer to God. I do this even while I am suffering misfortune and persecuted.
In this war of temptations, the mind of the saints is defended by the shield of patience, and begirt with the sword of charity. Thus, men seeking sanctity find determination to endure bad treatment, and kindness to recompense good. They valiantly resist the weapons of the enemy with the shield and attack him with the sword of charity.
One does not go to war armed only with a sword, but without a shield; or protected by a shield, but without a sword. Thus, a soldier of God, going to this daily war which is Christian life, must cover himself with the shield of patience, or else he will perish. Besides, he must wield the sword of charity, engage the enemy, lunge, and win the victory by bringing him closer to the Truth, closer to God.
St Paul said it briefly, “Charity suffers long, and is kind” (1 Cor 13:4). Patience and kindness; when one of them is missing, charity is lacking. One bearing his neighbor without patience neglects the duty of charity; one bearing his neighbor without kindness has no love. Thus, to have true charity, one needs patience supporting kindness, and kindness accompanying patience. To build the castle of our interior life we need patience to give support and strength to the tower of kindness; the tower of kindness will give grace to the firmly founded edifice of patience. Thus, Blessed Job, prompted by patience, added, “But fulfill what you have began.” And kindness made him say, “Give ear, and see if I lie.”
Man’s Life since the Fall, a Trial and Warfare
The life of man upon earth is warfare (Job 7:1).
[Moral interpretation]
In this passage in the Septuagint translation, the life of man is not called a warfare, but a test–or “temptation” peirath_rion. The words differ but the meaning is concordant. The word “test” refers to our contest against the evil spirits; the word “warfare” refers to our combat against our enemy. The test is, in itself, “a warfare”; while man is watching against the plots of the enemy, he is also under arms for the battle.
Notice that it does not say that man will have “tests” in his life, but that his life will be a “test.”
Using his free will, man refused the upright state in which he was created, and was made a slave, subject to the rottenness of his state of corruption. Out of the original state of justice, he keeps on increasing his sins.
Man’s mind is wounded. Trying to erect himself by seeking things on high, he directly drops down again under the compulsion of his slippery changeableness. He desires to stand up in contemplation, but he has no strength. He tries to fix firmly his thoughts on things that matter, but he is enfeebled by the slipping of his frailty.
Man’s will is also wounded, for he chose this state out of free will. He could have possessed his powers and appetites in tranquillity, as his Maker created him, but he did not want to be possessed by Him. Thus, as he aimed to lift himself against his Maker, he straightway felt the undertow of his insolent flesh.
At birth, every man inherited the guilt [culpa in Latin] of sin, together with the corresponding punishment. Thus, we are born with the engrafted evil of a frail nature, inclined to sin. We carry an enemy within us; we can defeat him only after resolute fight. Thus, the life of man is a “test” because he has to conquer himself; or else, he is destroyed. Virtue continuously cuts down what the principle of evil begets–the bad inclinations leading to sin. And, again, the principle of evil within us continuously trims the generous suggestions of virtue.
Temptations as Seemingly Contrary Duties
Our life on earth is a “test,” even if we normally refrain from committing mortal sin; our good works themselves are clouded by the recollection of evil deeds, the attraction of sinful actions, and the failure to fulfil our good resolutions.
Even if a man refrains from sins of the flesh, he is still assailed by impure thoughts; past faults pop up in his mind and he has to fight against them. What was pleasure is now punishment. Fearing to be drawn again into the conquered bad habit, he mortifies his appetite by means of vigilance over his senses, fast, and abstinence. But his mortified life is noticed, his friends praise him, and vainglory enters his mind. He now is fighting in two fronts: vainglory and his old bad habits.
Another man conquers pride and lives now the virtue of humility sincerely. Seeing people full of pride oppress the innocent, he becomes inflamed with zeal, lays aside in some degree his good resolutions, and displays a defiant attitude. He confronts the oppressor not with persuasion but with violence. Thus, he may either heed the zeal for the right and abandon the practice of humility, or maintain humility and do nothing for the others. He is torn between following violent methods in pursuing his ideal, and a false humility, which results in lack of personal commitment to help the others. Soon he admits that either alternative is inconsistent with a serious Christian life, and he is embarrassed. The dilemma may lead him either to mask his pride with a violent zeal, or to feign humility and fall into timid inactivity.
Considering the malice of the sin of deceit, another man determines to fortify himself in the citadel of truth, stop any false word coming out of his lips, and live well the virtue of sincerity. But it often happens that our neighbor is harmed when the truth is revealed. Thus, out of compassion, the person may be brought back to the old habit of deceit; the shadow of falsehood dims the rays of truth. He is, then, torn between telling lies that slay his own soul, and saying the truth that harms his neighbor.
Out of love of God, another person makes the resolution of praying and meditating. But while engaged in mental prayer, sinful images arise in his mind which he has to fight continuously. Exhausted by his own weakness he may eventually either give up mental prayer and fall into sloth, or continue the fight against his disorderly imagination.
Thus, man must be patient and fight incessantly because “the life of man upon the earth is a test.”
Man’s Life Is Short, the Reward Is Beyond It
But it is also said that the life of man is “warfare.” It means that there is daily progress toward an end. As warfare goes on in a regular course, the time of fighting gets shorter, and eventually the war ends. Man is constantly advancing toward the end of his life. Each step the traveler advances is one step less left on his way ahead. Likewise, man looks for days to come around, but one more day that lengthens his life is one day less in his life to come. It is added:
Are not his days also like the days of a hired man? (Job 7:1)
The Chosen Ones Labor to Ensure Their Reward
The hired man wants his days to pass quickly to obtain the sooner the reward of his work. The days of a man imbued with knowledge of the eternal realities and love for the Truth are like the days of a hired man. This man reckons the present life as his road, not his country; a warfare, not the palm of victory. He sees himself drifting away from his reward when he slows down in reaching his end.
The hired man spends his strength in working for somebody else, while he gets the reward for himself. Our Redeemer said, “My kingdom is not of this world” (Jn 18:36). All of us with the hope of heaven wear ourselves out toiling in the present life, while our concern is for the other life. We are duty-bound to serve the interests of the world by working in earnest, and give back to the world what belongs to it. We are, then, as if working for another man. Yet, we hope to receive a reward of our own. If we manage well the interests of this world, we will receive our payment.
Conversely, God tells the reprobate, “If you have not been trustworthy with someone else’s property, who will give you any property of your own?” (Lk 16:12).
Moreover, the hired man seeks to fill every day with work, so that he will not be short of turnout–and the corresponding reward–at the end of time. He works in earnest because he thinks of the recompense. The assurance of a big reward is increased when his work advances; his hope sickens when his work is at a stand-still. Similarly, a good Christian reckons his life “as the days of a hired man.” He sees himself closer to the reward–his supernatural hope increases–the more steadily he advances in work. He is afraid of having a void day, without toil.
A holy man rejoices in adversity, is encouraged by suffering, and is comforted more thoroughly the more he devotes himself to his daily tasks. Thus, the chosen ones say to God: “For your sake we face death all day long; we are considered as sheep to be slaughtered” (Ps 44:22). And St Paul proclaims, “I die every day–I mean that, brothers–just as surely as I glory over you in Christ Jesus our Lord” (1 Cor 15:31). And again, “That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day” (2 Tim 1:12).
The Hardships of This Life Make Us Look Forward to Heaven
A Christian entrusts all his labors to the Truth; he keeps the pledges of His recompense shut up in the chamber of hope. He bears today’s suffocating heat under toil, to have rest one day in refreshment. Thus, it is added:
Like a slave longing for the evening shadows, or a hired man waiting eagerly for his wages, so I have been allotted months of futility, and nights of misery have been assigned to me. (Job 7:2-3).
For a slave “to long for the evening shadows” after the heat of the daily work and the sweat of labor is to seek the cool of everlasting happiness. Thus, the servant of the psalms says, “My soul thirsts for God, for the living God. When can I go and meet with God?” (Ps 42:2). Wanting to get hold of this “shadow,” St Paul said, “I desire to depart and be with Christ” (Phil 1:23).
The one who desires the “shadow” is called “a servant,” because each Christian, so long as he is in the present life, is held under the yoke of corruption, the devil exercises a certain dominion over him. Thus, St Paul said that, “The creature itself will be liberated from its bondage of decay and brought into the glorious freedom of the children of God” (Rom 8:21).
Everyone is now oppressed by the penalty of a corrupt state, but later the elect will be exalted high to the glory of eternal happiness. As it were, overcoming and surmounting his initial condition of servant, the creature will receive the glory of the children of God, united to God by the Spirit.
Hardships Are Bearable for the Reward’s Sake
Meanwhile everyone is subject to the heat of temptation, to the yoke of our wretched condition, as that of “a hired man waiting eagerly for his wages.”
When a hired man looks at the work to be done, he is annoyed by the load and length of it. But when he recalls the recompense waiting for him, his sinking spirit recovers vigor and freshness, and he goes to his task.
Likewise, a Christian may find crosses in his life, insults upon his good name, losses of his substance, and pain in his body. All these seem light when he stretches the eyes of his mind to heaven. Unbearable pain is rendered tolerable when he considers the recompense.
St Paul declared that his suffering was a heavy burden, but he regarded it light in view of the reward. “I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked” (2 Cor 11:23,25-27).
He even declared, “We were under great pressure, far beyond our ability to endure, so that we despaired even of life” (2 Cor 1:8).
But St Paul wiped off the sweat of his hard toil with the towel of the reward, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Rom 8:18).
Want and Suffering, a Holy Man’s Lot
It is added, so I have been allotted months of futility, and nights of misery have been assigned to me. (Job 7:2-3).
Those who serve the Creator of all things often lack necessary things. They who hold fast to God by love do not enjoy the approval of men in the present life. They who do not work to get a human applause seemingly live “months of futility.” The saints, like hired men, spend “months of futility” because they bear the toil now but do not receive the payment until later.
They also spend “nights of misery” because they bear adversity up to the point of suffering want and even illness in the body. A virtuous man endures contempt and want easier than pain in his flesh. The saints count their “nights of misery” because they maintain a struggle in their flesh to curb illicit pleasures as long as they live the present life. A person who does not aim to advance in the spirit finds the things of this world less galling.
God Will Ask for an Account of the Use of His Gifts
What is man that you make so much of him, that you give him so much attention, that you visit him every morning at dawn and test him suddenly? Will you never look away from me, or let me alone even for an instant? (Job 7:17-19).
[Literal interpretation]
We call dawn the moments when the night term begins to change into the brightness of light. We are hemmed in the darkness of night when dimmed by corruption. But our night is turned into light when God visits us. The darkness of our erring state is illuminated by the knowledge of the Truth, and the splendor of grace lights up our heart blinded by sin.
St Paul saw a change in the Christians’ heart when he said, “The night is nearly over; the day is almost here” (Rom 13:12). Our Lord “visits us at dawn” when he illumines the darkness of our error with the light of the knowledge of Himself. He uplifts us with the gift of contemplation, and exalts us to the fortress of virtue.
God tests man suddenly. Drawing near to us, He advances our souls to virtuous heights. Withdrawing Himself, He allows man to be assaulted with temptation. If, after being enriched with grace, man were never subject to temptation, the soul could boast that it has this strength of itself.
God illumines our mind and enriches our soul with virtues; even then, filthy imaginations create disorder in our soul. The soul enjoys the security of a high state, and suddenly, it is tempted so that it can humbly acknowledge its infirmity. Thus, the soul is lifted up by grace, and, with the withdrawal of the same, sees what it really is.
By his words alone, Elijah, favored by God, opened the gates of heaven to send rain over Israel. Yet, “tried suddenly,” he fled to the desert scared of a single woman. St Paul was carried to the third heaven and contemplated the secrets of Paradise, but, when he returned to himself, he had to fight against the assaults of the flesh, subject to another law in his members.
Our Lord “visits us at dawn,” but, after this visit, he “tries us suddenly” seemingly leaving us to ourselves.
Bad Men Praise God Only While They Prosper
Then Bildad the Shuhite replied: “How long will you say such things? Your words are a blustering wind. Does God pervert justice? Does the Almighty pervert what is right? When your children sinned against him, he gave them over to the penalty of their sin (Job 8:1-4).
Job did not speak against God’s justice, or ignore it by remaining in silence.
On the other hand, brazen persons speak with big words, even well-known truths, to appear learned. They do not hold their peace and remain in a modest silence. They fear that their silence may be interpreted as ignorance.
These arrogant people praise the rectitude of God’s justice only when blows are dealt to other men, and they enjoy security from trouble; when others are harassed with adversity, and they experience prosperity in their business.
They do wickedly, yet they think they are righteous. They imagine that the prosperity they enjoy is due to their own merits. They think that God always sends good fortune or hardships in direct proportion to the someone’s merits or lack of them. And they evidence their righteousness and merits with their success in human affairs.
But if God’s power of correction touches them, even slightly, they will break loose against this decision of the divine providence. Before, while unharmed, they were all admiration and praise for God’s judgment. Now that God’s judgment is at odds with their own ways, they deny that that judgment is just. Daring to rate the fairness of God’s decisions, they explode in contradictory charges. Punished by God because they have done wrong, they do even worse. As the psalmist says of the sinners, “They will praise you, Lord, when they prosper” (Ps 49:18). The voice of praise is to be disregarded when it is shaped by the joy of prosperity. The confession of God’s glory has merit when it comes from one in pain, when adversity–the test of one’s right intention–sharpens the sentence of his lips.
It was easy for Bildad to commend God’s justice when he experienced no adversity in his life.
The Patient Man Is Not Shattered by Misfortune
The following excerpts give us a Christian outlook on patience in time of adversity and tribulations.
Even if he kills me I shall hope in him. And I shall rise from the earth on the last day (Job 13:15).
[Literal interpretation]
The virtue of patience is never to the fore in times of prosperity and happiness, but is to be tested in times of trial. Exhausted by adversity, the truly patient person is not deflected from the straight path of his hope.
The thoughts of the impatient and false man are thus described in Scripture: “He will praise you when you bring him benefits” (Ps 49:18 Vulg.).
The difference between the just and the unjust heart is seen in this, that the just utters praise of almighty God even in adversity. He is not shattered together with his possessions, he does not tumble with the fall of his external reputation, but shows by his greater strength without possessions what he was like when he had them.
***
At least understand that God has afflicted me with an unfair judgement (Job 19:6).
[Literal interpretation]
How harsh are the words of the just man smitten by blows! They are forced out of him not by pride but by grief. But the just man does not abandon justice at the hour of pain. Because the blessed Job had a gentle heart, he did not sin even when speaking harshly.
If we say that he sinned in using these words, we acknowledge that the devil achieved his design when he said, “Touch his bone and flesh, and see if he will curse you to your face” (Job 2:5). So a serious problem arises, for if Job did not sin when he said, “At least understand that God has afflicted me with an unfair judgement,” we agree that God did something unjustly, which it is sacrilegious to claim. But if Job did sin, the devil fulfilled his promise.
We must accordingly demonstrate that God treated the blessed Job rightly, yet that Job did not lie when he said that he was afflicted by God’s unfair judgement, but that the enemy lied when he predicted the guilt of the blessed man.
Sometimes the statements of good men are considered base because they are not pondered in their inner meaning. The blessed Job had considered his life and weighed the stripes which he suffered, and he saw that it was unjust that he should receive such punishment for such a life. When he said that he was afflicted with an unfair judgment, he was saying openly what the Lord had said about him in his secret heart to his enemy: “You have incited me against him to ruin him without any reason” (Job 2:3). So how did Job sin when he said nothing which was at odds with the statement of the Creator?
By Not Showing His Judgment, God Seemed Not to Judge
Behold I shall cry, suffering violence, and none shall hear, I shall cry aloud, and there is none to judge (Job 19:7).
Almighty God knows what can be of benefit to us; he pretends not to hear us when we are in pain, so that he may increase what is in our interest. He seeks to purify our lives by punishment, so that we may seek elsewhere that peaceful repose which cannot be found in this world. But there are some even of the faithful who are unaware of this grace which lies in God’s ordering of events.
Job speaks in their person when he says here; “Behold I shall cry, suffering violence, and none shall hear: I shall cry aloud, and there is none to judge.” What is being suggested is that there is none to judge our cause against the foe except God who does so judge. But postponement of judgement does not mean absence of it, for when the blessed Job said this, both the merits of that holy man and the punishment of the foe were increasing. It is at the discretion of the Judge to postpone the judgement. But the economy which God justly ordains in secret is one thing, and what the human heart bruised with scourging openly requests is another. So Job further says about the infliction of these blows:
He has hedged my path round about, and I cannot pass; and in my way he has set darkness (Job 19:8).
He saw his path hedged about with blows when he sought to pass to an untroubled state, but he could not escape the whips. Because he saw that he was being beaten when he did not regard his manner of life deserving it; he experienced the darkness of ignorance in the way of his heart, for he could not penetrate the reason for his being scourged. This can quite appropriately be applied also to weak members of holy Church.
***
For I know that my Redeemer lives (Job 19:25).
Job says not “Creator” but “Redeemer,” so he openly proclaims him who after he created all things appeared among us in the flesh to redeem us from captivity, and by his passion freed us from eternal death. We must observe the depth of Job’s faith. Job commits himself entirely to the Godhead of whom Paul says: “Though he was crucified in his weakness, he lives by the power of God” (2 Cor 13:4).
Job says: “I know that my Redeemer lives,” as if he were clearly saying: “Even a man without faith would know that Jesus was scourged, mocked, beaten with the palms of the hands, crowned with thorns, smeared with spittle, crucified, and dead. But I believe with unwavering faith that he lives after death; I confess with free utterance that my Redeemer, who perished at the hands of the ungodly, lives on.”
With this sentence Blessed Job announces in clear tones, our sure belief in the resurrection of our own flesh, which will arise through Christ’s Resurrection.
***
There follows: And I shall rise from the earth on the last day (Job 19:25).
God will at some time resurrect us as he resurrected. For he has promised us that we, too, will resurrect with him, since we–his limbs–should follow the glory of the Head.
Our Redeemer accepted death so that we should not fear to die. He resurrected so that we may be sure that we can rise again. That is why he decided that his death should last for no more than three days, so that we would not fall into despair if his own resurrection were delayed for long.
The prophet well said of him: “He will drink from the brook on his way, and he shall therefore raise his head high” (Ps 110:7). He has deign to drink of the river of our suffering, so to say, not by halting but by continuing on his way; for he met death “on his way,” that is for three days. And he did not continue in the death which he experienced, as we shall until the end of the world.
Elected pope against his own will, St Gregory bore this burden under severe bodily disease and suffering but with great benefit for the Church. He sternly reproved the Archbishop of Constantinople for assuming the title of “Universal Bishop.” In 596, he sent St Augustine of Canterbury, a Benedictine monk like himself, to England to convert the Saxons to Christianity.
Like so many of the Fathers who discussed the problems of suffering, St Gregory had direct pastoral experience of it. The Italy in which he became pope in 590 was ravaged by flood, famine, disease, and the Lombard invasions. St Gregory’s Morals [or Commentary] on the Book of Job offers the threefold literal, allegorical and moral interpretation inherited from earlier Greek exegesis; these extracts exemplify his moral reflections.
Reasons for Suffering
John Paul II
Commenting on Job’s patience, Pope John Paul II (in his Encyclical Salvifici Doloris, part III) explains the two reasons for suffering: as a matter of strict justice to satisfy our misdeeds, and to gain more supernatural merit.
Each person finds his portion of suffering in this world. Within each form of suffering endured by man, there inevitably arises the question: why?
Man puts this question to God with all the emotion of his heart and with his mind full of dismay and anxiety. God expects the question and listens to it. In the Book of Job the question finds its most vivid expression.
This just man, without any fault of his own, was tried by innumerable sufferings. He lost his possessions, his sons and daughters, and finally he himself was afflicted by a grave disease. Thus, the first chapter goes:
In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil.
He had seven sons and three daughters, and he owned seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred donkeys, and had a large number of servants. He was the greatest man among all the people of the East.
His sons used to take turns holding feasts in their homes, and they would invite their three sisters to eat and drink with them. When a period of feasting had run its course, Job would send and have them purified. Early in the morning he would sacrifice a burnt offering for each of them, thinking, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular custom.
One day the angels came to present themselves before the Lord, and Satan also came with them. The Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roaming through the earth and going back and forth in it.” Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.”
“Does Job fear God for nothing?” Satan replied. “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land.”
One day when Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, a messenger came to Job and said, “The oxen were plowing and the donkeys were grazing nearby, and the Sabeans attacked and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!”
While he was still speaking, another messenger came and said, “The fire of God fell from the sky and burned up the sheep and the servants, and I am the only one who has escaped to tell you!”
While he was still speaking, another messenger came and said, “The Chaldeans formed three raiding parties and swept down on your camels and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!”
While he was still speaking, yet another messenger came and said, “Your sons and daughters were feasting and drinking wine at the oldest brother’s house, when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on them and they are dead, and I am the only one who has escaped to tell you!”
At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship and said:
Naked I came from my mother’s womb,
and naked I will depart.
The Lord gave and the Lord has taken away;
may the name of the Lord be praised.
In all this, Job did not sin by charging God with wrongdoing. (Job 1:1-22)
***
In this horrible situation three old acquaintances came to Job’s house, and each one in his own way tried to convince him that since he had been struck down by such varied and terrible sufferings, he must have done something seriously wrong. For suffering–they said–always strikes a man as punishment for a crime; it is sent by the absolutely just God and finds its reason in the order of justice.
Job’s old friends wished not only to convince him of the moral justice of the evil, but also they attempted to justify to themselves the moral meaning of suffering. In their eyes suffering could have a meaning only as a punishment for sin; they considered suffering only on the level of God’s justice, who repays good with good and evil with evil.
The opinion expressed by Job’s friends manifests a conviction also found in the moral conscience of humanity: the objective moral order demands punishment for transgression, sin, and crime. It is true that corresponding to the moral evil of sin, there is punishment. Punishment guarantees the moral order; God is the just judge who rewards good and punishes evil. Suffering, thus, appeared as a “justified evil.” It is expressed by one of Job’s friends: “As I have seen, those who plough iniquity and sow trouble reap the same” (Job 4:8).
Job however challenged the principle that identifies suffering with punishment for sin. And he did this on the basis of his own opinion. For he was aware that he had not deserved such punishment, and, in fact, he spoke of the good that he had done during his life. In the end, God himself reproved Job’s friends for their accusations and recognized that Job was not guilty. His suffering was the suffering of someone who is innocent; it must be accepted as a mystery, which the individual is unable to penetrate completely by his own intelligence.
The Book of Job teaches that while suffering is meant as punishment when it is connected with a fault, it is not true that all suffering is a consequence of a fault and has the nature of a punishment.
From the introduction of the Book it is apparent that God permitted Job’s testing as a result of Satan’s provocation. And when the Lord consented to test Job with suffering, he did it to demonstrate the latter’s righteousness. The suffering had the nature of a test.
Thus, suffering is not to be unreservedly linked to the moral order, based on justice alone. Suffering must serve for conversion, that is, for the rebuilding of goodness in the subject who can recognize the divine mercy in the call to repentance. The purpose of penance is to overcome evil, which under different forms lies dormant in man. Its purpose is also to strengthen goodness both in man himself and in his relationships with others and especially with God.
But in order to perceive the true answer to the “why” of suffering, we must look to the revelation of divine love, the ultimate source of the meaning of everything that exists. Love is also the richest source of the meaning of suffering, which always remains a mystery. The answer has been given by God to man in the Cross of Jesus Christ.
With the Passion of Christ all human suffering has found itself in a new situation. It is as though Job had foreseen this when he said: “I know that my Redeemer lives, and that in the end he will stand upon the earth” (Job 19:25); as though he had found the fullness of meaning and given the right direction to his sufferings. In the Cross of Christ not only is the Redemption accomplished through suffering, but also human suffering itself has been redeemed.
Morals on the Book of Job
by St Gregory the Great
Job’s Meekness and Justice, Figure of Christ’s
[Allegorical interpretation]
The blessed Job portrays the Redeemer. His name means “grieving.” It refers both to our Mediator’s Passion and to the travails of the Holy Church, our Lord’s Mystical Body. The Church is constantly burdened by toil in the present life. In the book, Job’s affliction is told, but not the duration of his test. Likewise we see the tribulation of the Holy Church, but do not know the duration of her suffering.
And that man was blameless and upright (Job 1:1).
Job’s uprightness signifies his justice; his blamelessness, his meekness.
When we follow the straight line of justice, we tend to forget about meekness and compassion. When we try to be meek and compassionate, we often deviate from the straight line of justice.
Yet, the Lord Jesus maintained meekness with justice. In showing mercy he never did away with the demands of justice. Strict in justice, he never stopped being compassionate.
Some brought to him a woman caught in adultery. They were tempting him to fall into cruelty or injustice. He rejected both alternatives saying: “If any one of you is without sin, let him be the first to throw a stone at her” (Jn 8:7). The first part of his answer, “If any one of you is without sin,” shows us his simplicity and meekness. “Let him be the first to throw a stone at her,” reveals to us his zealous sense of justice.
The prophet said about him: “In your majesty ride forth victoriously in behalf of truth, meekness and justice; let your right hand display awesome deeds” (Ps 45:4). In executing truth, our Lord kept meekness and compassion united with justice. He never lost the sense of rectitude for a fake feeling of compassion, or mercy for an overzealous sense of justice.
Job’s Wife, Image of Sinners within the Church
Job’s wife, who cursed him, represents the carnal people within the Church. These immoral people live near those seeking sanctity, because all share a common faith. Being part of the faithful, they mortify those who fear the Lord the more because they cannot be put aside. They are patiently endured by the faithful. They cause a greater harm the closer they are to the organs of decision within the Church.
Job’s Friends, Image of the Heretics
Job’s friends, while acting as his counselors, abused him. They are an image of the heretics. Under the pretense of giving counsel, the heretics lead many astray. Job’s friends addressed him as if on behalf of the Lord, yet the Lord did not send them. Likewise all heretics, while they pretend to defend, only offend God. Thus Job told his friends: “I desire to speak to the Almighty and to argue my case with God. You are forgers of lies, you are followers of corrupt doctrines” (Job 13:3-4).
It sometimes happens that the heretics, penetrated by the streams of divine grace, return to the unity of the Universal Church. This is represented by the reconciliation of his friends. Yet, blessed Job is requested to intercede for them, because the sacrifices of heretics can never be acceptable to God, unless they are offered in their behalf by the Church.
Detachment from Wealth
Job had seven sons and three daughters (Job 1:2).
A large family often load the heart of a father with greed. His heart is invaded with the desire to leave an inheritance to each child. However, at the beginning of the book, Job is declared devout in offering sacrifices, and also generous in giving alms. His feelings of affection for such a large family did not cause him to be greedy or attached to riches.
Job owned seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred donkeys, and had a large number of servants (Job 1:3).
For any of us, the greater the loss, the greater the grief. To show how great was Job’s virtue, we are told that his wealth was considerable. He lost it all, but suffered it with patience. We regret to depart from something we appreciate; we do not suffer when we are not attached to it.
In this passage of the Scripture Job’s substance is described and immediately we are told that Job was resigned to the loss of it. Losing thus, without regret, indicates that Job kept all his wealth without being attached to it.
Charity
Job owned seven thousand sheep, and three thousand camels (Job 1:3).
[Moral interpretation]
The sheep are presented as the symbol of innocence. In a spiritual sense, we possess seven thousand sheep when we harbor innocent thoughts in our mind and pure intentions in our heart.
Camels are seen as huge animals, their back crooked with the hump, that need to bend their legs to be loaded. We own three thousand camels when everything high and crooked in us is subdued to the order of reason and faith, and when our free will bows down with humility to the knowledge of the Blessed Trinity.
We possess camels when we put down in humility all the haughty thoughts we entertain. We own camels when we bend our feelings to nurture understanding for our brothers’ weaknesses, and compassion for their shortcomings. We have camels when we lower ourselves to their level, when we help our brothers carry their burden.
Control of One’s Thoughts
And Job had a large number of servants (Job 1:3).
The large number of servants represents the multitude of our thoughts. We possess a vast household with a large number of servants when we control our thoughts under the mastery of the mind. Under these conditions, we do not become impatient, our imagination does not get the better of our soul or resist the authority of the intelligence.
In any household, when the mistress is away, the tongues of the handmaids are released and become loose. The servants break their silence, neglect their duties, abandon their task, and disarrange the order and method of the home. But if the mistress suddenly appears, at once their noisy tongues become still, they renew the duties of their task, and they return to their work as if they had never left it.
Likewise, if, for a moment, reason is not present in the mind, our imagination becomes unruly and our thoughts multiply and go beyond control like a bevy of talkative maids. But as soon as reason regains control of the mind, the confused tumult quiets itself at once, and our thoughts submit themselves to the dominion of the mind as maids going to their task. Our thoughts and imaginations come up at the appropriate occasions and circumstances to help the design of the mind.
Thus, we “possess a large number of servants” when we rule our thoughts and imagination according to the discernment of our reason.
Job Represents Christ Sacrificing Himself for the Church
Early in the morning he would sacrifice a burnt offering for each of his sons and daughters, thinking, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular custom (Job 1:5).
Job did not cease to offer sacrifice. In like manner our Redeemer offers a holocaust for us without ceasing; his Incarnation is itself the offering for our purification. Jesus always intercedes for us.
Satan Did Not Understand Jesus’ Patience
“Does Job fear God for nothing?” Satan replied. “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land” (Job 1:9-10).
In a spiritual sense, Job is a figure of Jesus. Satan claimed that both Job and his household were hedged around. This is so because he could not find an entrance to Jesus’ conscience and tempt him.
The devil, full of envy, thought that Jesus, kept in tranquillity by God’s grace, could be led to sin by means of suffering. Thus, he asked God to send suffering to Jesus:
But stretch out your hand and strike everything he has, and he will surely curse you to your face (Job 1:11).
Satan surmised, “One who is accounted as God, who works miracles, will surely be discovered to be a sinner, and nothing better, if he is put to the test of afflictions, and loses his patience.” But Jesus, God and man, endured the trials with patience.
Satan Knows When to Tempt
One day when Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, a messenger came to Job and said, “The oxen were plowing and the donkeys were grazing nearby, and the Sabeans attacked and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!” (Job 1:13-15)
[Literal interpretation]
We should know at what times do temptations usually occur. The devil attacks preferably at those times; thus, he attacked the children of Job when they were feasting. The devil knows when and what to do. Even though he had gotten enough power, he chose the right circumstance. But at the end, it worked for God’s glory and for our benefit.
We also learn from this lesson, that there is no complete happiness, that the delight of full enjoyment is the forerunner of suffering.
***
Trying Job’s patience, the devil craftily did not say, “The oxen have been carried off by the Sabeans,” but, “The oxen which have been carried off by the Sabeans were plowing.” The lost profit from the oxen’s labor was intended to make the wound inflicted sorer, as an added cause for sorrow. Job’s woes were enlarged when he was announced new calamities.
While he was still speaking, another messenger came and said, “The fire of God fell from the sky and burned up the sheep and the servants, and I am the only one who has escaped to tell you!” (Job 1:16)
As if the losses were not enough, Satan stirred even more Job’s feelings with the very words of the messengers. Job is told, “The fire of God fell from the sky.” These words were meant to say, “God, whom you loved so much and to whom you offered so many sacrifices, is now punishing you. After wearing yourself out at His service daily, now you are suffering His wrath.”
The devil wanted Job to break down. He suggested that God, whom Job had served, was bringing this misfortune to him. He wanted Job to think that he had served in vain, and that God was unjust.
A Christian seeking sanctity may find the storms of tribulation gather strength without; he then seeks cover under God, his Father. In meeting contradictions from the hands of men, a Christian finds consolation in the thought, “God is my shelter.”
But the cunning adversary tried to crush Job’s patience by two simultaneous blows: by strokes from men, and by destroying Job’s confidence in God. Thus, he sent tidings that the Sabeans had taken away all of Job’s possessions, and afterwards that the fire of God had fallen from heaven. He was closing every avenue of consolation by showing Job that even God was against him.
By insinuating to him that he was forsaken on every side, the devil wanted Job to burst into desperation and revile God.
***
[Moral interpretation]
When the Tempter sees in someone a readiness to resist temptations, he tries to find what this person loves the best. And there he sets the trap; he takes this object away. The enemy knows that the more a man loves an object, the sooner he runs out of patience by the absence of it. The oxen and donkeys signify our most precious possessions; the servants, our reason. The devil manages to take away some consolation or material possession from us. Then, he has, as it were, carried off the donkeys from the field of our heart successfully if he breaks our patience.
Prudence leads us to carefully consider what to do in each circumstance using our reason. We consider what is proper in each case. But often the enemy rushes upon us the sudden impulse of the temptation; he catches us unaware before the reason can react. Thus the enemy slays, as it were, the very servants who were watching.
All the rest perishes and one servant alone returns home; one of the servants escapes to tell that all is lost. For whenever we give in to temptation, our reason returns later to consider what had occurred. In a certain sense, the reason is aware that it escaped alone, and thinks of all it had gone through. Then reason can recover itself and bow down with heartfelt contrition.
The Camels, Image of Our Ordinary Work, Assailed by Three Enemies
While he was still speaking, another messenger came and said, “The Chaldeans formed three raiding parties and swept down on your camels and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!” (Job 1:17)
The camels have good traits, for they ruminate like the oxen, thus they are clean animals. But they also have bad traits, for they do not cleave the hoof, like unclean animals.
With their mixture of good and bad elements, they signify our ordinary work. The servants signify all of us, working men entrusted by God with a human task.
Every working man, managing temporal affairs, is always the target of the darts of the hidden foe. The heavier his load is, the more intense the attack of the enemy.
A good manager aims to do things with an eye on the future. He forecasts future developments with exactness. In so doing he may neglect to consider present evils. Or, while attending to present business, he may be asleep to the anticipation of future events.
At times, in caring for some things slothfully, a manager may neglect what should be done with energy. Or in being overactive in the execution, he may hurt the more the interest of his employer.
Again, sometimes a manager strives to be sober in his speech, but he cannot keep silence for long because of the character of his business. Else, if he restrains himself with excessive rigor, he may become silent even in necessary things. On the other hand, if he gives himself more freedom to communicate necessary things, he may reveal what should not be told.
While the manager is embarrassed with such complicated thoughts, he is unable to ponder the future. While he produces nothing, he seems to be overburdened. In this atmosphere of impatience, the mind is unconcerned for necessary business to the extent that it thinks of trifles, instead of applying itself to honest work. While directing itself to outward concerns, the mind is cut off from its inner self, and knows nothing of the interior struggle going on.
Thus, it is as if the Chaldeans sweep down on the camels and carry them off. The devil deals a blow to our work–the matter of our stewardship–by promoting either a slothful or a headlong reckless mode of action. He throws our work into disarray by lack of temperance, by our unchecked use of speech or by our imprudent silence in necessary things. We fall into an excessive, disorderly work or into laziness. Meanwhile he burdens us with excessive loads and care for material, external trifles. Impatience may lead us to cut off the relation between our work and God. Thus, we are robbed of our work because it ceases being a productive instrument of sanctification.
The devil, like these three raiding parties or bands of Chaldeans, spreads confusion on our duties, now by unwarranted hyperactivity, now by unregulated thought, now by excessive anxiety over material concerns. In that confusion, a person’s will may give in to temptation. Impatience may lead him to cut off the relation between himself and God. It is as if the Chaldeans had put the servants to the sword.
Yet, we are told that only one servant escaped to tell Job because, after sinning, the mind is not totally blind. Man has enough discretion to understand what he has lost by the sudden onset of temptation.
***
While he was still speaking, yet another messenger came and said, “Your sons and daughters were feasting and drinking wine at the oldest brother’s house, when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on them and they are dead, and I am the only one who has escaped to tell you!” (Job 1:18-19).
The devil continued to assail Job’s patience; by striking him twice and thrice, he wanted to reach the very core of Job’s confidence in God.
It is true that God dictates the elements, but it does not follow that he put them in motion to punish Job. God allowed Satan to stir the elements by giving him power. By abusing this power, Satan, in the end, served God’s designs.
We should not be disturbed at the thought that the devil can stir the air into a storm; it always serves God’s purpose. We know that God’s providence reaches down even those sentenced to forced labor in the mines.
The devil inflicted on the peaceful Job wound upon wound to urge him to words of impatience. He busied himself to break Job’s patience not only by the loss of his property, but also by the increasing gravity of the disasters announced. First, it was the loss of his property, and then, the death of his children. Had it been in the reverse order, Job would not have suffered so much the loss of property, for there were no heirs any more for that property. The succession of the announcements, the increasing weight of them, and the suddenness of each disaster were calculated to inflame Job to utter blasphemy.
The younger children were feasting “at the oldest brother’s house.” It is said that some feasts are an occasion for transgressions. The lesson here is that the younger children should be controlled by the older ones. If the elders themselves are followers of pleasures, the reins of license will be let loose for the younger ones too. For, who would keep himself under the control of an authority who give himself to illicit pleasures?
Feasting in the house of their elder brother, the younger ones perished; the enemy gets more effective power against us when the persons in charge of guidance fail to do so.
***
[Allegorical interpretation]
In an allegorical sense, the desert is the multitude of impure spirits. The devils are like barren land; as they rejected the happiness of their Creator, they also lost the hand of their cultivator.
The strong wind coming from that desert that overthrew the house represents the temptation from the devil. It seizes us and overturns the conscience from its settled frame of tranquillity. The house, which is our conscience, has four corners, the virtues of prudence, temperance, fortitude, and justice. Our moral life is grounded on these four virtues.
The rivers of paradise that water the earth are also four. And our heart is cooled from the heat of carnal desires when it is watered with these four virtues. But prudence waxes cold when idleness steals on our day; it becomes lazy and neglects to be vigilant over the future. Temperance decays when some illicit delight occupies the mind; it loses determination to avoid forbidden pleasures.
Fear works its way into the heart and dissipates our fortitude when we love excessively some created good and dread to part with it. The more attachments we possess, the less able we are to encounter adversity. We swerve from the straight line of justice when self love invades the soul. We refuse to refer everything to our Creator and, instead, commit injustice.
The sudden and mighty wind that swept in from the desert and struck the four corners of the house is the strong temptation, the uncontrolled hidden impulse, that shakes the four cardinal virtues. With the main pillars or corners destroyed, the house is uprooted. When the virtues are beaten, the conscience is brought to trouble.
The soul is carried to the topmost height of perfection when these four virtues are deeply rooted within it, as the four pillars of a tent. Moreover, we are told that Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house. The sons are an image of the seven gifts of the Holy Spirit. These gifts dwell in the soul and take their food together at ease, as if feasting.
The Holy Spirit forms first in the soul of a patient man prudence, temperance, fortitude, and justice–the four corners–to resist any assault. Afterwards the same Spirit brings his gifts: wisdom, against the folly of pride; understanding, against dullness; counsel, against rashness; knowledge, against ignorance; fortitude, against fear; piety, against hardness of heart; and fear of the Lord.
Typically, while we are overjoyed with filial fear of the Lord, we may be struck with pride. Fear of the Lord leads us back to humility and to recover a firmer footing. This gift enables us to submit to God’s will, to have a profound respect for the majesty of God, and to dread sin as the greatest of evils.
Sometimes, while we fight resolutely to overcome the obstacles against our sanctification and our apostolate, we are struck with violent alarm and cowardice. We conquer that fear with the gift of fortitude. It leads us to continue fighting and to attribute our strength to God.
Repeatedly, while ordering divine and human things with enormous tenderness, we are struck with a sudden hardness of heart. The gift of piety enables us to deal with God with tender and filial love, and to use charity with men as children of God.
We may congratulate ourselves that we do everything only after mature deliberation. But suddenly we see ourselves confused with rashness. We must do everything with method, but not attribute our counsels to our own powers. We receive the gift of counsel to make us more prudent in guiding ourselves and others to fulfil the will of God.
Often, we think we know great things, but suddenly we are stunned with ignorance about the way to reach our supernatural end, about God’s purpose on ordinary matters, and about the relative value of temporal things. The gift of knowledge enables us to perceive the value of earthly things in relation to God.
Habitually, pride gives us a certain dullness of soul that makes us blind not only to the supernatural mysteries but even the lowest subjects. Only afterwards does the mind recover itself and become humbler and wiser. The gift of understanding makes us see more clearly the mysteries of faith.
When the crisis of temptation comes, an extreme folly seems to invade our wisdom: the mind does not know how to face the threats, or how to reject temptation. Wisdom makes us desire and love the things of God, and directs our whole life and all our actions to his honor and glory.
While the soul is sustained with this fullness of gifts and feels secure, it may forget their source. The soul imagines that the gifts derive from itself, and that it will never lack them. Thus, God sometimes withdraws his light from us for our good. He shows the presumptuous soul how weak it is in itself. By losing them, we learn where our good qualities come from; we learn that they cannot be preserved by our own effort alone.
The house is overthrown and the sons perish because when the conscience is assailed with temptation the virtues and gifts may be temporarily overwhelmed. These sons, however, live in the Spirit because by patience and perseverance in the struggle they are recovered.
The three daughters of Job were slain. They are an image of the three theological virtues. Charity is affected by adverse situations. Hope is shaken by fear. Faith is beaten by questioning. Chastened by the rod, we grow dull in our love for God when we think this suffering is unreasonable.
These virtues seem to die, but are kept alive in the sight of God. By patience and perseverance in the struggle they are also recovered.
A servant escaped alone to tell these things to Job. We are told, thus, that even amid the strongest temptations we are in control of the situation. The mind retains enough discretion to realize what is happening, and our conscience is struck with a sense of guilt and contrition that lead us to rectify.
When the temptation is rejected, the person comes out humbler, stronger to stand firm, and alert to resist any trick of the enemy. The person tempted learns to be more vigilant, and to ask fortitude from God.
***
At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship (Job 1:20).
[Literal interpretation]
There are some who are insensitive to punishment when they are severely corrected, unmoved by pain inflicted on them. They think they possess great philosophical fortitude. And there are others so oversensitive to distress that they even fall into excesses of the tongue. Whoever wants to follow true wisdom must go between these two extremes.
Unhealthy limbs become numb and cannot feel any pain even when cut. Likewise, true virtue does not consist in having a heart of stone. Insensitivity to God’s correction is criticized by the prophet: “O Lord, you struck them, but they felt no pain; you crushed them, but they refused correction. They made their faces harder than stone and refused to repent” (Jer 5:3).
On the other hand, anyone feeling the pain of tribulation beyond what is reasonable is going away from virtue. When the heart is afflicted with excessive sorrow, it falls into impatience. Instead of amending his sins by the chastisement, one’s wickedness is increased with the correction. The psalmist scolds those who become fainthearted at the moment of purifying penance: “They will never stand fast in adversity” (Ps 140:10 Vulg.). They would “stand fast in adversity” if they endured hardship with patience. But as soon as they sink in spirit, when pressed with blows, they lose the firmness of their footing.
***
Blessed Job was truly wise; he kept himself from either extreme. With marvelous skill he avoided either being insensitive to the pain he was suffering, or excessively feeling the pain, which could lead him to curse the Creator. Rather, “he got up and tore his robe and shaved his head. Then he fell to the ground in worship.” It is evident that he felt the pain, for he tore his robe, shaved his head, and fell to the ground. It is also clear that even in the midst of punishment he did not rebel against the will of God, for he worshipped Him.
Job was not altogether unmoved; such insensitivity would have shown contempt of God. Neither was he completely in commotion; such excess of grief would have led him to commit sin.
***
There are two parts in the commandment of love, love of God, and of our neighbor. Job paid first the debt of mourning his children by tearing his robe and shaving his head. And then he showed his love of God by praying amid his groans.
There are some who say they love God; they are, then, enjoying prosperity. But they abandon Him when stricken with purifying correction. Blessed Job accepted the correction of his Father God and continued humbly worshipping him; by this he showed that even under pain he would not give up the love of his Father.
Job did not show pride by his insensitivity, for he fell down at the stroke. But he did not estrange himself from the Striker, for he fell down to worship.
It was customary in ancient times to keep up one’s appearance by wearing long hair; it was cut off in time of mourning. If anyone cut his hair in peaceful times, he showed some distress. Job preserved his hair in the season of prosperity and shaved his head in time of mourning.
In such circumstances, we see him spoiled of his substance, bereft of his children, having rent his mantle and shaven his head, and fallen to the ground. Let us hear what he says:
Naked I came from my mother’s womb,
and naked I will depart.
The Lord gave and the Lord has taken away;
may the name of the Lord be praised (Job 1:21).
Job lied prostrate on the ground with his clothes rent, but the counsels of his heart were sublime. His heart was enthroned on high. Because of God’s will, he had lost all he had. To moderate his concern for having lost his wealth, he considered that there was a time in which he had nothing. When one loses everything, it is a high consolation to recall those times when one did not possess yet what one has lost.
To keep his patience at the hour of mourning for what he had lost, Blessed Job pondered attentively in what condition he was at the beginning, before he acquired his wealth. And then, to preserve his patience in the future, he considered what will happen to him: “Naked I came from my mother’s womb, and naked I will depart.” As if saying: “Naked was I born from the earth, naked will the earth receive me back, when I depart from this world. I will lose what was given to me, what I should have abandoned. After all, these things were not really my own.”
Not without reason we call the earth our mother, for we come from it. “A heavy yoke is upon the sons of Adam, from the day that they go out of their mother’s womb, till the day that they return to the mother of all things” (Sir 40:1).
***
Job sought consolation not only by considering that everything comes from God, but also by pondering over God’s justice in taking away what he had given. Thus, Job added: “The Lord gave and the Lord has taken away. Let it be done according to God’s will. May the name of the Lord be praised.”
This holy man, under trial from the adversary, had lost everything. Yet he knew that Satan had no power against him to tempt him, except with the Lord’s permission. Thus, he did not say, “The Lord has given, the devil has taken away,” but, “the Lord gave and the Lord has taken away.” Anyone would grieve if the enemy took what God had given him. But no one took away from Job what was his. God had only recalled what was His own. We have received from God everything we use in our present life, should we grieve if God wants us to surrender what we have only on loan? Is God an unfair creditor if he exacts what he has lent? Thus, it is well added, “Let it be done according to God’s will.”
In this life we necessarily undergo things against our will and choice. We need to turn our will to God, to accept what He wants. He can never desire for us anything unjust. If we turn to him, we will find great comfort in what is disagreeable to us, because we will realize that it comes for our Father God, and nothing but justice can come from him. God always wants what is just, and we should suffer whatever God wants. Thus, whatever we suffer is just. It would be injustice to murmur at a just suffering.
***
The Lord gave and the Lord has taken away; as it has pleased the Lord, so it be done; may the name of the Lord be praised (Job 1:21).
[Allegorical interpretation]
When Jesus was near his Passion he took bread and gave thanks. He who is about to bear the consequences of the sins of the others, gives thanks. He who did nothing deserving blows and punishment, blesses humbly under blows and punishment. He bears with patience the chastisement for the transgressions of others so that each man may learn to bear with patience the punishment due for his own transgressions. If the Master was patient, blessed, and gave thanks under the rod, the servant should do likewise under correction.
***
[Literal interpretation]
Job defended his cause against his adversary, the devil. At the end of his speech he blessed his Judge, God, saying, “May the name of the Lord be praised.” The devil, though created in bliss, revolted against God, while Job, a mortal man, blessed the Lord even when afflicted by His scourge. Thus, after having defeated his adversary, Job put him to shame.
The enemy constantly strikes us with temptations as if they were darts. Every day we stand in the field of battle exposed to the arrows of his temptations. But we must not be passive. Even when pierced with arrows, we ourselves can send javelins against him; we can be humble to answer his snares. Thus, Blessed Job, when stricken with the loss of his wealth and the death of his children, turned his anguish into praise of his Creator. By his humility, he struck down the devil in his pride; by his patience, he defeated his cruel enemy.
Never imagine that a Christian receives wounds but cannot inflict any on the devil. One should have words or thoughts of patience to praise God when one is in distress. These words or thoughts are like darts hurled onto the breast of the adversary. These weapons inflict much sorer wounds to the devil than those he causes on us.
With affliction Job lost the things of earth, but by bearing this affliction with patience and humility he multiplied God’s blessings on him.
***
In all this, Job did not sin or charge God with wrongdoing (Job 1:22).
When afflicted by trial we may be guilty of sin by harboring foolish thoughts, or even by uttering offensive words. Job did not sin with his lips or in his heart. The Scripture says that he did not sin; it adds, or charge God with wrongdoing. It implies that Job did not sin in his thoughts or murmur accusations against God. By rejecting bad thoughts from his mind, he excluded the sin of murmuring. He neither swelled with indignation in his silent reflection nor reviled God with his loose tongue.
One who tries to justify himself when stricken by divine chastisement is charging God with wrongdoing. If, in his pride, he tries to assert his innocence, what else is he doing but doubting the justice of God?
* * *
The Sufferings of the Body of the Church Reach Her Head
Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.” (Job 2:3)
[Typical sense]
As we have seen, in a mystical sense, Job represents Jesus Christ. But because of the union between the Head and the Body, and the bond of love between them, the suffering of the Church is also Jesus’ suffering.
We must be patient; the torments that we endure reach our Head. Thus, Jesus cried out from heaven on behalf of his afflicted Members, “Saul, Saul, why do you persecute me?” (Acts 9:4). Our agony is also Jesus’ pain. Thus, once converted, while suffering for Jesus, St Paul said, “Now I fill up in my flesh what is still lacking in regard to Christ’s afflictions” (Col 1:24).
Jesus Suffered as Man
The Lord said to Satan, “Very well, then, he is in your hands; but you must spare the life of his soul” (Job 2:6).
We can interpret these words in an allegorical-typical sense, applying them to Jesus. But who would believe that God, the Creator of all things, was given into the hands of Satan? Yet, instructed by the Truth, we know that all those who execute Satan’s plans are his members, his hands.
Pilate showed himself to be a member of Satan when he put Jesus to death. He did not acknowledge that Jesus was the Lord who came to redeem us. The chief priests proved themselves to be Satan’s members when they strove to drive the world’s Redeemer away from the world, by persecuting him even to the Cross.
The Lord gave himself up to the hands of Satan’s members. He let loose Satan’s hand to rage against him. By outwardly falling low, Jesus set us free both outwardly and inwardly.
Satan’s hands are also his powers. Jesus endured Satan’s power by bearing the piercing of his hands with nails, the spitting, the blows, the scourging, the Cross, and the lance. He suffered outwardly all that he had inwardly preordained to endure. Thus, Jesus told Pilate, “You would have no power over me if it were not given to you from above” (Jn 19:11). God gave this power to Pilate over his body to serve the end of His will. The very cruelty of the persecutor and the evil mind of the unbelievers served the plans of God and the good of all the elect. Unknowingly, Jesus’ persecutors fulfilled the plans of God.
“Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God, so he got up from the meal, and took off his outer clothing” (Jn 13:3-4).
See how Jesus is going to come into the hands of his persecutors. He knew that these persecutors were into his own hands, for God had put all things under his power. Yet He suffered patiently.
Satan was ordered to spare the life of his soul. It does not mean that Satan could not tempt this man’s soul, rather he is reminded that he had no power to overcome Jesus. Mere men are often shaken by the assault of temptation. But the soul of our Redeemer was never disturbed by this attack. Although our enemy took him into a high mountain, promising him the kingdoms of earth, and showed him stones to be turned into bread, yet he had no power to shake the mind of the Mediator between man and God. In spite of the external temptations, Jesus’ mind, established in his divine nature, remained undisturbed.
Sacred Scripture tells us that, on some occasions, Jesus was deeply moved (Jn 11:38), and that his soul was troubled (Jn 11:33). In each case, Jesus decided with his divine nature how much his human nature should be troubled. God remained unchangeable, ruling over all things, yet showing himself subject to change; he remained at rest within himself, yet troubled in spirit in the human nature he had taken.
***
There is nothing anyone loves more that the life of his soul. The expression spare the life of his soul refers to the life of those whom Christ loves, the Christians. It is equivalent to saying: “Take revenge against his body but lose your wicked dominion over the elect, those whom Jesus considers his own.”
Satan was allowed to smite our Redeemer’s flesh, but he was prevented from touching his soul. That is, Jesus endured the Passion in his body to set us free from the dominion of the devil. He suffered death on the Cross to defend us against the assaults of the foe.
***
So Satan went out from the presence of the Lord and afflicted Job with painful sores from the soles of his feet to the top of his head (Job 2:7).
[Allegorical interpretation]
To enter the number of the elect one has to withstand the attacks of this enemy. From the beginning of the world the members of our Redeemer’s body not only have lived saintly lives but also suffered wrongs.
Abel, a member of the elect, gave glory to God with his offerings and died without a word. He is a figure of Christ, of whom it is said: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth” (Is 53:7).
From the very beginning of the world the devil strove to vanquish the Body of our Redeemer. Thus, he inflicted wounds from the soles of his feet to the top of his head. That is, he began his attacks on mere men, like Abel, and came to the very Head of the Church, Christ our Lord, in his rage.
Christ Comes to the Penitent
Then Job took a piece of broken pottery and scraped himself with it as he sat on a dunghill (Job 2:8).
[Typical interpretation]
The broken pottery, a potsherd, in the hand of the Lord is the clay of his human nature. A potsherd receives firmness by fire, and the human nature of our Lord was rendered stronger by the fire of his Passion.
He sat on a dunghill, not in a court of law, not in a building rising on high. Our Redeemer took on our flesh; “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Cor 1:27).
The Jews in their pride were ruined, their Temple left desolate. Jesus sits on a dunghill, outside this building, when he reigns over the Gentile world, for so long despised by Israel. Jesus is found outside the house with all his sores when he suffers patiently the pain of his Passion among the scorn of his people. “He came to his own, but his own did not receive him” (Jn 1:11).
A penitent sinner is like a dunghill; he dwells and laments his corruption; his sins are before his eyes like dung. Jesus sits upon a dunghill in grief because he comes near the repentant sinner and is willing to take possession of a sorrowful heart.
Holy Men Resist the Foe by Patience
His wife said to him, “Are you still holding on to your integrity? Curse God and die!” He replied, “You are talking like a foolish woman. Shall we accept good from God, and not trouble?” In all this, Job did not sin in what he said (Job 2:9-10).
[Allegorical interpretation]
A holy man is engaged in a total war with the enemy. There are two fronts in this war: within and without. He is exposed to violent blows in his external life and, at the same time, poisoned by urgent persuasions in his inner self. With a wonderful skill in virtue, he strikes against either form of warfare. He presents the shield of patience against the blows of fortune, and launches the darts of instruction against the internal subtle suggestions. He faces with courage the adverse events without, and applies wise counsel to the motions within. Patience will put down the attacking enemy soldiers; wisdom and soundness will correct and cure the wounded men from within our ranks. One must prevent the attackers from taking over and controlling the external situation by using the shield of patience. One must also take care of the crippled soldiers by bringing our thoughts under the rule of reason.
St Paul tells us of his struggle, “Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears” (2 Cor 7:5). He tells of the struggle he underwent externally: “I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers” (2 Cor 11:26). He then tells us how he faced these external blows with the weapons of patience: “I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked” (2 Cor 11:27).
While maintaining that fight without, he guarded the inner camp too: “Besides those things that are without, I face daily the pressure of my concern for all the churches” (2 Cor 11:28).
St Paul took bravely those fights; he spent himself defending his neighbor. He described the ills he suffered and added the good he imparted; he underwent troubles without and defended the weak within.
See how patient he was. He knew that these fights without were his lot: persecuted, torn with scourgings, and bound with chains. But, at the same time, he worried that his sufferings might discourage some disciple. He feared that someone might be inconsistent in living his faith. Thus, he explained that the life of a Christian is warfare: “So that no one would be unsettled by these trials. You know quite well that we were destined for them” (1 Thes 3:3).
Notice Paul’s love for his brothers. He did not mind the wounds of his body; he rather healed the wounds of the others caused by the evil promptings of discouragement. A holy man never gives up caring for the others, even if he is suffering in his flesh. Like a great physician who is ill and keeps on curing the others, he continues giving instruction and spiritual guidance even though he is suffering from lacerations. He prefers the health of the others to his own cure.
It is rather easy either to give spiritual guidance when one is not suffering, or to suffer when one does not have to give guidance. A holy man skillfully applies his energies to both tasks. When he is stricken with afflictions, he calmly faces this attack from without; at the same time he cares that the interior life of his neighbor is not rent and torn.
A soldier of Christ stands up courageously in the line. With one hand, he throws the javelin to the chests of those advancing against him; with the other hand, he uses his shield to cover his feebler comrades in the rear. With a rapid glance he looks out on either side; now he pierces the daring foe in front, now he shields the trembling friends behind.
A holy man is skilled in meeting external adversity and, at the same time, he is able to give spiritual guidance and encouragement. Thus, we are told: “Act like men, and God shall give strength to your heart” (Ps 31:24 Vulg.)–Viriliter agite et confortetur cor vestrum. Carnal men serve God only with a swerving intention; they are not undeservedly called “women.” We could tell them: “You are talking like a foolish woman.”
Looking at Heaven
Shall we accept good from God, and not trouble?
This is like saying: “If we are to enjoy eternal bliss, why should we be surprised to find temporal evils?” This was the mind of St Paul when he wrote: “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Rom 8:18).
***
In all this, Job did not sin in what he said.
When a holy man suffers persecution from within and from without, he does not insult God or speak against his enemies. Thus, St Peter, the leader of the elect, rightly warns us: “If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as an evil speaker” (1 Pet 4:15). An evil speaker is a person who easily blames and launches insults to the others. When he suffers, he breaks loose in invectives against his persecutors. The Holy Church–the Body of our Redeemer–so bears the burden of her sorrows that she never breaks the bounds of patience and humility. Thus it is rightly said of a holy man who suffers: In all this, Job did not sin in what he said.
In What Sense God Sends Us Evils
The Lord said to Satan, “Very well, then, he is in your hands; but you must spare his life.” So Satan went out from the presence of the Lord and afflicted Job with painful sores from the soles of his feet to the top of his head. Then Job took a piece of broken pottery and scraped himself with it as he sat among the ashes. His wife said to him, “Are you still holding on to your integrity? Curse God and die!” He replied, “You are talking like a foolish woman. Shall we accept good from God, and not trouble?” In all this, Job did not sin in what he said (Job 2:6-10).
[Literal interpretation]
It is a great consolation for our affliction to recall God’s gifts to us. When we do so, our strength does not break down; the memory of God’s loving care lifts us up quickly. Thus, it is written: “In the day of prosperity be not unmindful of affliction, and in the day of affliction be not unmindful of prosperity” (Sir 11:25).
Anyone who receives God’s gifts and while receiving them is not ready to accept also hardships, is bound to fall from his joy. And anyone bruised with scourges yet while in the midst of tribulation, neglects to seek consolation by considering the gifts he had received from God in the past, will lose the serenity of his mind and fall into despair.
We must then attend to both possibilities. The dread of future chastisement will tone down the joy of the present gift, and the remembrance of the past gifts will moderate the pain of tribulation.
A holy man soothes the depression of his mind, cures his wounds, and mitigates the strokes by weighing the sweetness of God’s gifts saying, “If we have received good at the hand of the Lord, shall we not receive tribulation?”
We Need Patience to Avoid Sin
In all this, Job did not sin in what he said.
[Literal interpretation]
We sin with our lips in two ways, by saying unjust things or by withholding the truth. Sometimes it is a sin to keep silence, as the prophet said: “Woe to me, that I held my peace” (Is 6:5 Vulg.).
All the while, Blessed Job did not sin with his lips. He did not speak against God or withhold the right answer to the bad adviser. He gave thanks to God the Father who smote him; he gave a wise answer and sound instruction to his ill-advising wife. He knew what he owed God–resignation–and his wife–wisdom. He gave them both, by praising God’s will and uttering reproof to his wife.
Who of us, wounded with such severe affliction, will not become depressed interiorly? Outwardly prostrated by the wounds of his flesh, Job stood erect in the realm of his mind. He saw every arrow fly past his soul without hitting his inner sanctuary, while the raging enemy pierced his body outwardly. Watchfully he dodged the javelins of the foe thrown to his soul frontally–the wounds of his body–and on his flank–his wife’s words.
While attacked from every side, our champion sheltered himself with the shield of patience.
Satan Uses Good Men for His Evil Plans
When Job’s three friends, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, heard about all the troubles that had come upon him, they set out from their homes and met together by agreement to go and sympathize with him and comfort him. (Job 2:11)
But the more valiantly the enemy is overcome, the more hotly he is provoked to additional acts of malice. He first tried his blows with repeated announcements of the losses of Job’s wealth. Then with the discouraging suggestions of his wife. And when she remained silent, the foe tried to penetrate his firm heart by sending him friends with misleading recommendations to undermine his soul.
True Strength Results in Patience
Think how you have instructed many, how you have strengthened feeble hands. Your words have supported those who stumbled; you have strengthened faltering knees. But now trouble comes to you, and you are discouraged; it strikes you, and you are dismayed. Where is your fear of the Lord–your confidence in God–your patience, and your perfect plan of life? Should not your piety be your confidence and your sanctity of life your hope? “Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?” (Job 4:3-7 Vulg.).
[Literal interpretation]
One who begins his path toward God with fear of the Lord, soon is rewarded with strength to his fear, then patience is added to his strength, and finally perfection crowns his patience.
On the other hand, in the world away from God, fear gives rise only to weakness. There, it is defiance that generates strength.
In the way of the Lord defiance engenders weakness, and fear generates strength, as the book of Proverbs says: “He who fears the Lord has a secure fortress” (Prov 14:26).
A man with fear of the Lord has a strong confidence in him. He considers all the temporal difficulties as nothing. The more difficulties, the more he obeys with confidence the Author of those same inconveniences. United to the Creator by a holy confidence, he is strong, never alarmed.
Strength is always shown in adversity. Thus, patience always comes after true strength. A man advances “in strength” as he endures with great heart the wrongs of other men. One who falls to the ground when he encounters wickedness in the others is not strong at all. Whoever cannot endure opposition and difficulties will lie pierced with the sword of his cowardice.
And the result of patience is perfection. A perfect man does not feel impatient when he deals with the imperfection of his neighbor. Whoever is unable to bear the imperfection of another shows that he is not yet perfectly advanced in the way of God.
We are told: “In your patience you will possess your souls” (Lk 21:19). To possess our souls is to do our duty with perfection, to control all the motions of our mind, memory, and imagination according to the rule of virtue. Thus, one who is patient possesses his soul; that is, he is endowed with strength to face all adversities. By overcoming himself he becomes master of himself. By burning his own ego and forgetting about himself, he comes out unscathed from the struggle. By conquering himself in his pleasures, he makes himself invincible to setbacks.
Since Eliphaz had insulted and reviled him, Job added this exhortation on the value of patience: “Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?
Eliphaz Is Right in Condemning an Angry Temper
Anger kills a fool, and envy slays the simple (Job 5:2).
[Moral interpretation]
This sentence would have come true if not delivered against such a patient man. The statement is correct, although it was unjust for Eliphaz to use it against Blessed Job. But let us leave this argument aside and focus on the weight of its truth.
It is written, “You, Lord, judge with serenity” (Wis 12:18). As often as we restrain from thoughts of revenge and motions of wrath, and foster the virtue of meekness, we are trying to imitate our Creator. Anger shatters our peace of mind. Torn and rent, our mind is thrown into confusion so that it is not in harmony with itself. Anger takes away that inward likeness we have with God.
Anger is a great sin that makes us depart from meekness and serenity; the image of the Most High in us is destroyed. Anger also destroys wisdom; we are left wholly in ignorance about what to do, how, or in what order. It dims the light of understanding and leaves the mind agitated with confusion. Thus, it is written, “Anger resides in the lap of the fool” (Qo 7:9).
“Anger destroys even the wise” (Prov 15:1 Vulg.). Anger destroys the life of the soul, even though some wisdom seems to be retained. If the mind gets to discern something with good judgement, it will never execute it, being in a state of confusion.
Anger results in abandoning the struggle to seek sanctity. “Man’s anger does not bring about the sanctity of life that God desires” (Jas 1:20). While the mind is agitated with anger, our reason falsely judges to be right whatever his rage suggests.
All kindliness and good manners of social life are lost with anger. Thus, we are told: “Do not make friends with a hot-tempered man, do not associate with one easily angered, or you may learn his ways and get yourself ensnared” (Prov 22:24-25). And, “Who can dwell with a man whose spirit is ready to wrath?” (Prov 18:14 Vulg.).
Reason is given to man to dominate his feelings and emotions. Whoever does not regulate them deserves to live alone like a beast.
Anger interrupts social harmony. We read, “A hot-tempered man stirs up dissension, but a patient one calms a quarrel” (Prov 15:18). An angry man makes a sinner go deeper into his sin; a bad man becomes worse if provoked to quarrel.
Anger darkens the light of truth, as we read, “In your anger do not sin. Do not let the sun go down while you are still angry” (Eph 4:26). Wrath swathes the mind with the darkness of agitation. The brightness of God’s knowledge remains veiled for a man shrouded with this gloom; man cannot see God’s will in the ordinary events.
The light of the Holy Spirit is also shut out from an angry person. The contrary happens to a calm person. “Upon whom shall my Spirit rest, but upon him who is humble and peaceful in spirit, and trembles at my word?” (Is 66:2). God says upon the humble and adds, and the peaceful. Anger steals away the peace of mind; the soul no longer is a dwelling place of the Holy Spirit. Void by the Spirit’s departure, the soul is carried away into open frenzy. Unable to think in depth, it acquires a shallow attitude.
Anger Expels the Holy Spirit and Overpowers Reason
Inflamed with the sting of anger, the heart beats quick, the body trembles, the tongue stammers, the face reddens, and the eyes grow fierce. One is no longer recognizable. The mouth emits sounds, but these are not controlled by the understanding. Unconscious of his own doings, an angry man is like a mentally retarded person.
The mind surrenders itself to the power of another. Free from the control of reason, anger grows bolder; it affects even the hands. Man deals blows outside, but his mind is kept captive of frenzy, the mistress of his limbs.
Anger turns the tongue into a dart of cursing. The wicked man demands a brother’s destruction, and asks God to do that, because he is either afraid or ashamed to do so for himself. By wish and words he commits murder, even if he avoids hurting his neighbor with his hands.
Silent Anger
Sometimes the mind is disturbed with anger, but with a kind of anger that commands silence. Outwardly this anger does not flare up through the lips, but inwardly it burns the worse. Thus, the angry man stops talking to his neighbors; by saying nothing, he expresses how much he hates them. Often this rigorous silence is used to cover a relaxation of the discipline, but only if it is not noticed exteriorly.
If the angry man does not change his ways, in the progress of time he puts out completely his love for neighbor. Sharper stings arise in his mind; occasions, too, spring up that aggravate his irritation. The speck of sawdust in the angry man’s eye becomes a plank as anger is transformed into hatred.
Pent up within the heart, this silent anger burns more fiercely. In the confine of his mind the angry man frames clamorous speeches, concocts reasons that exasperate his wrath, and finally judges cruelly on the case. Solomon expressed this process thus: “The expectation of the wicked ends only in wrath” (Prov 11:23). With his external silence, this troubled man faces internally a loud riot; the flames of his pent-up anger prey on him grievously. As a wise man said: “The thoughts of an angry man are a brood of vipers; they devour the mind which is their mother.”
Kinds of Anger
Some are promptly inflamed with anger, but they quickly calm down. Others are slow in getting excited, but their anger lingers on for long.
The first kind of men are like burning reeds; they shout with their voices and give out something like a crackle at their kindling. They speedily rise into flames, but also rapidly cool down into ashes.
The second kind are like heavy hardwood; they are slow in catching on fire, but once kindled, they are put out only with difficulty. They stir themselves slowly into the heat of passion, but retain longer the fire of their rage.
There is a third kind of men; their conduct is worse. They are both quick in catching the flames of anger, and slow in letting them go.
Finally, there is a fourth kind of men. They get angry slowly and calm down quickly.
Anyone can see that the fourth kind of anger, better than the first, gets closer to the excellence of peace of mind. The evil in the third is worse than in the second.
Two Remedies for Anger
What is the advantage of describing how anger takes possession of the mind if I do not explain how it should be checked?
There are two ways to relax the hold of anger over the mind. The first method is to have a thoughtful mind. First of all, the thoughtful man sets before him all the insults that he is liable to undergo, and compares them with heinous treatment given to his Redeemer. Thus, he braces himself to face contradiction. When contradiction comes, he confronts it with courage. The more thoughtfully he armed himself with foresight, the greater his courage in the struggle.
One caught by adversity without this preparation and foresight is as one found sleeping by his enemy. He offers no resistance. His enemy stabs and dispatches him at once.
One who forecasts the impending dangers with earnest thoughtfulness is–as it were–lying in ambush, waiting for the assault of the enemy. He is arrayed in strength for the victory in the same point that he was expected to be caught by surprise. Thus, before the outset of any action, the mind should forecast the difficulties and problems. Armed against them with the breastplate of patience, this man will win whatever attack may take place.
The second method to preserve meekness is to keep an eye on our own offenses when we look at the transgressions of others. The consideration of our failures in similar situations will help us to excuse the offenses done to us. We will bear with patience an injury if we remember that often others need to exercise patience in dealing with us. The recollection of our own faults will calm the rage rising up in the mind like fire extinguished by water. One who acknowledges having committed offenses against God or his neighbor tends to forgive offenses done to him.
Even Just Anger Disturbs the Mind
We must distinguish between anger stirred by bad temper, and one originated from zeal. The first comes from evil, the second from good.
By anger coming from good, Phinehas died by the sword on the day of God’s visitation (cf. 1 Sam). Eli lacked such anger to correct the immoral conduct of his sons, and he deserved to be punished by the Most High. He reaped the severity of the Eternal Ruler waxing hot against him, in the same proportion as he was lukewarm to correct the evil practices of those under his charge.
The psalmist says, “Be angry, and do not sin” (Ps 4:5 Vulg.). Some misinterpret this admonition. They say that we should be angry toward ourselves, but not toward the others, likewise, when they sin. That is wrong. If we are told to love our neighbor as ourselves, it follows that we should be angry at their erring ways as much as with our own evil practices.
Solomon tells us, “Anger is better than laughter, because a sad face makes the heart better” (Qo 7:3). And the psalmist, “My eye is disturbed because of anger” (Ps 6:8 Vulg.). Anger coming from evil blinds the mind, but anger coming from zeal only disturbs it. The world of contemplation can only be known by a heart in tranquillity.
The heart is broken up even by anger coming from zeal for virtue. For this zeal fills the mind with unrest and agitation, and dims the power of perception. In this troubled state, the mind no longer sees objects far above, as it clearly saw them during the state of tranquillity. But after this moment of blindness, the mind is soon brought high, with a more penetrating vision. The same zeal for what is right that closed the mind with perturbation now opens for it wider scenes of eternity in a state of tranquillity. The same zeal that prevented the mind from seeing now makes it gain ground, seeing clearer, in a more genuine way. Likewise, ointment applied to the diseased eye blinds it temporarily. But after a moment, the eye recovers its vision and sees better.
These states of perturbation and contemplation do not stay at the same time. The sun’s rays cannot be seen when passing clouds cover the sky; an agitated pond does not reflect the image of the beholder until it becomes clear and tranquil. Likewise, a disturbed mind cannot contemplate the eternal truths until it reaches a tranquil state. The more the water quivers, the more it distorts the appearance of the beholder.
Anger May Be Useful, But It Must Not Rule
Anger may be an instrument of virtue. But when the spirit is stirred with zeal, one must not allow that same anger to gain dominion over the mind. Anger should not rule like a mistress, but obey like a handmaid. It should render a service, never separate from reason. The more it is subjected to reason, the higher is lifted up against evil.
An excessive anger–even though coming from a right cause–can master over our mind and disobey reason. Taking hot temper as a good quality, it multiplies itself beyond control. Thus, a person with zeal for the right should see that his anger does not overleap the control of the mind.
On the contrary, to avenge sin, he should check the rising agitation of his mind, regulate his anger with skill, restrain the heat of temper, control his passions and emotions, and look for the best time and manner to accomplish it. All this should be done in subjection to the mind and under the rule of equity. Thus, the punisher of another man is more just, the more he is the conqueror of himself. One correcting the faults of others should first advance in self-restraint, and examine the intention of his own passion. Thus, he will not go astray immoderately stirred by his zeal for the right cause.
Thus, even anger coming from the right cause troubles the perception of the mind, “for wrath kills the foolish man.” Or, as it is said, “Anger from zeal disturbs the wise; anger from sin destroys the fool.” The first kind remains under the control of reason, the second lords over the prostrated mind in opposition to reason.
Different Virtues Needed against Different Attacks by Satan
In famine he will ransom you from death, and in battle from the stroke of the sword. You will be protected from the lash of the tongue, and need not fear when destruction comes (Job 5:20-21).
Holy men are never afraid. They know that they are engaged against an adversary attacking from different fronts and using various tactics. They arm themselves with adequate weapons against each assault. Against famine and poverty, they have the sustenance of God’s word. Against the sword of impurity, they use the shield of continence. Against the scourge of the slanderous tongue, they have the defense of patience. Against external calamities, they have the help of inner love.
The more manifold are the temptations that the cunning enemy brings against him, the richer in virtues is the soldier of Christ rendered.
Corrective Character of Pain
Even if God crushed me, let loose his hand and cut me off! Then I will still have this consolation–my joy in unrelenting anguish–that afflicting me with pain He has not spared me (Job 6:9-10).
[Moral interpretation]
A Christian who has sinned tries to find a way to atone for his sins. He examines his life. If he realizes that he has met no afflictions in return for those evil deeds, he will begin to be alarmed with fear and misgivings. He will suspect that grace may have forsaken him forever.
In this life, it is not safe to receive recompense for one’s faults. At the end, the suspended punishment will fall in heavier measure. Thus, we should be eager to be stricken with the correction of our Father’s hand. The pain of the wound is medicine for health.
Thus, it is said, “This is my consolation, that by afflicting me with grief he has not spared me.” As if saying: “God spares people here from affliction, but they will receive punishment for ever and ever. May he strike me here, may he not spare me here, so that he will spare me forever. I console myself for being afflicted–I know the rottenness of human nature. By being wounded my hope grows, I am assured of eternal happiness.”
Patience, the Strength of a Christian
What strength do I have, that I should still hope? What prospects, that I should be patient? (Job 6:11).
The strength of the people who try to please God is of one kind, and the strength of sinners is of another. The strength of Christians is:
- to subdue the flesh,
- to thwart our own will,
- to annihilate the gratifications of the present life,
- to be in love with the difficulties of this life for the sake of eternal rewards,
- to be detached from the allurements of prosperity, and,
- to overcome the fear of adversity.
***
The strength of sinners is:
- to have their affection set on transitory things,
- to hold out insensibly against the blows of misfortune coming from our Creator,
- never to be detached from the love of temporal things, not even in the face of adversity,
- to set their goal in life on the attainment of vainglory, even with the waste of their life,
- to try out larger measures of wickedness, or new, more intense, vices,
- to attack the life of those who are consistent with their Christian vocation, not only with words and deeds, but even with weapons,
- to put their trust in themselves,
- to commit sin daily, without any decrease in their zest for evil.
Holy Men Do Not Suffer for Worldly Ends
Sinners take great pain in running after the concupiscence of this world. They expose themselves to perils, welcome insults for the sake of gain, never give up from the lust of their appetites, not even in the face of strong opposition, and for the sake of the world defy the difficulties of the world. They toil with greater determination the greater the prospects of worldly enjoyment. This unreasonable love for the present life is not the right kind of strength that generates patience; it is blindness.
On the other hand, Blessed Job exclaimed, “What strength do I have, that I should still hope? What prospects, that I should be patient?” A holy man is not willing to confront the difficulties of this world for the world’s sake; he does not have strength for that. He seeks his own supernatural end and realizes how transitory the present life is. He refuses to suffer pain and be patient for merely a temporary end.
Patience Is Not to Be Insensitive Like a Stone
Do I have the strength of stone? Is my flesh bronze? (Job 6:12)
“Stone” and “bronze” here refer to the hearts of the insensate. They often receive strokes of fortune from the Most High, and do not realize that these are warnings from God. They are not softened by these calls to conversion.
On the other hand, God addresses these words to the chosen ones, who obey him: “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh” (Ez 11:19). And St Paul also says, “If I speak in the tongues of men and of angels, but have no charity, I am only a resounding brass or a clanging cymbal” (1 Cor 13:1).
When struck, stones do not give a clear sound; bronze, on the other hand, emits a vibrant tone. The sound of stones is without timbre or quality, lifeless. Some men, like stones, have become extremely hardened toward the duties imposed by God. Hit by adversity–the stroke of God proving them–they never return the clear sound of a humble confession.
Some others are like bronze. Smitten by the Most High, they emit the clear sound of a good confession. But, like that of a metal, this sound is not a tone of humility coming from the heart. As soon as the trouble disappears, they forget their good resolutions and return to the primitive state.
The first kind of persons, like stones, give no tones at all. They refuse words, prayer, and worship to God.
The second kind of people, like bronze under the stroke, utter good things that they do not feel. Promising what they never fulfil, they cry out without any life.
Thus a holy man avoids the hardness of sinners and exclaims, “I do not have the strength of stone, nor is my flesh like bronze.”
Blessed Job is telling us that he is weak to pursue earthly goods for their own sake, but strong and patient to pursue the goods that matter for eternal life.
Job continues revealing to us the root of his strength and patience to endure. He knows that he would be running to death if he ascribed to himself the powers he has.
Very often a stagnant virtue, which does not grow, kills worse than if it were totally lacking. While it uplifts the mind with self-confidence, it pierces it with self-complacency. And while it invigorates the soul with strength, it slays it with self-praise. This freak virtue destroys the soul, instilling a shallow self-trust and uprooting trust in one’s interior strength given by God.
A Friend Who Fails in Adversity Is a False Friend
Blessed Job was rich in virtue; he did not have confidence in his own powers. Thus he says:
Do I have any power to help myself, now that success has been driven from me? A despairing man should have the devotion of his friends. Those who do not have pity for a friend forsake the fear of the Almighty (Job 6:13-14).
This stricken man looked for hope. He looked for it in himself, and found only weakness. He looked for it in the others, but he finds that “My friends also departed from me.”
Yet, he found a greater source of hope and strength. Despised without, he is seated on a throne of judgment within. Thus, he declares: “Those who do not have pity for a friend forsake the fear of the Almighty.”
A friend is a faithful person united to us whom we are glad to serve. He helps us reach the eternal country. Love of God and love of neighbor go hand in hand; friendship should serve to increase the love of God.
On the other hand, the love of God grows in strength by the love of neighbor, as St John testifies, “If anyone says, ‘I love God,’ yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen” (1 Jn 4:20).
Sometimes the Lord wants to make known how far people are from his love and from his neighbor’s love. Regulating all things with a marvelous order, God puts down some by blows of misfortune, and sets up others by successes. He leaves some in dire straits to show the evil that lurks in the hearts of certain others. For very often the persons that courted us in time of prosperity persecute us in time of distress.
When a prosperous person is loved, it is doubtful whether his fortune or the individual himself is the object of love. But the loss of fortune puts to the test the mettle of the affection. Thus Scripture says, “A friend cannot be known in prosperity, an enemy cannot remain hidden in adversity” (Qo 12:8). The first is often hidden, awed by the glitter of high fortune; the latter is disclosed encroaching on us during adverse conditions.
It is said, “Those who do not have pity for a friend, forsake the fear of the Almighty.” For one who despises his neighbor on account of his misfortune clearly shows that he never loved him during the time of prosperity.
God smites some, both, to discipline the person stricken, and to give a chance for doing good to those who are not stricken. Whoever disregards one who is downtrodden wastes an occasion of virtue, and sets himself against his Maker. He implicitly accuses God of being unjust for wounding another, and fails to show his gratitude for being spared.
Earthly Fears, the Way to Eternal Danger
The wicked disappear easily and swiftly to the depths of their misery. Not minding the eternal punishment, they avoid the crosses in the little things. They set themselves against the will of God. Thus, it is said:
My brothers have passed me by like a brook that passes by rapidly down the gorge. Over those who dread the frost, the snow rushes down (Job 6:15-16).
Frost solidifies down here. Snow falls from above. Analogously, there are persons who fear temporal adversity exceedingly; they expose themselves to a more severe eternal punishment.
The psalmist says: “There they are, overwhelmed with dread, where no fear was” (Ps 14:5). A man may desire to defend the truth with freedom; but, afraid of the indignation of a human power, he may give up this desire. He is afraid of a man opposed to the truth, and so incurs the wrath of Truth in heaven. Another man wants to help the needy with his wealth to atone for his sins, but he is afraid that he may need the resources he is giving away. With his worry about the future, he is starving his soul from the nourishment of mercy. Fearing want on earth, he cuts himself off from the eternal riches and joy. Thus it is said, “Over those who fear the frost, the snow rushes down.”
They will cease to flow in the dry season, and in the heat vanish from their channels (Job 6:17).
All those too much concerned for the present life are brought to nothing when they lose it. Disregarding the eternal realities, they had been cut off from them even during this present life. Thus, it is added, “In the heat they will vanish from their channels.”
As the day of Judgment approaches, the wicked man becomes hot with the awareness of the impending punishment. He is, then, severed from the consolations of this life, to which he had clung for so long. “The understanding of this message will bring sheer terror” (Is 28:19).
A Patient Man Prepares Himself for Everlasting Happiness
When the short period of the present life is loved as if it were to last for long, the soul is beguiled with material objects, unable to focus on the eternal realities. Deprived of eternal hope, the soul is thrown down to the blackness of despair. Imagining that this period will go on indefinitely, at once the soul meets that eternity which it cannot avoid.
A wise man said, “Woe to you who have lost patience” (Qo 2:14). Those who are lost tarrying among human consolations have lost their patience. They have parted with the hope of the invisible realities. While their mind is riveted to temporal realities, life is ended. They are suddenly brought to unimagined punishments. In their presumptuous expectations–they flattered themselves–they thought these punishments would never come or not till much later.
It is unmeasurable what follows, and too little what is led to an end. It should not seem to us too long what sooner or later will disappear. It only goes by moments; and each moment urges us to go on with patience. Thus a patient man has his eyes fixed on the shortness of life, and prepares himself for the things that last.
Wise Foolishness of the Saints; They Fear No Man
Teach me, and I will be quiet; show me where I have been wrong. (Job 6:24)
[Moral interpretation]
Blessed Job is talking to God, asking him to show him his ways, requesting his wisdom. Job had undergone the loss of property; he was given over to the power of the evil spirits; he was suffering from the pain of his wounds. Yet, he was wise in loving the foolishness of God, and treading underfoot the foolish wisdom of the world. In opposition to the rich of this world, he is called poor; in opposition to the powerful, he is called oppressed; in opposition to the wise, he is called a fool.
He answered the three with patience. Poor, yet he did not seek their money; oppressed, yet he sought their aid against the strong; a fool, yet he did not seek the discernment of the earthly wisdom.
A holy patient man is carried off above himself in spirit. Poor, but he is not crushed by want; oppressed, but he is not suffering anything; made a fool by his own will, but he does not gaze with admiration at carnal wisdom.
Consider those chosen by God suffering from oppression without; they are a fortress within. They are not fools running after earthly wisdom. Poor, yet they do not suffer want. Oppressed, they lament nothing.
Scripture says, “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Cor 1:27). Also, “Do not deceive yourselves. If any one of you thinks he is wise by the standards of this age, he should become a ‘fool’ so that he may become wise” (1 Cor 3:18). And, manifesting the wealth of voluntary detachment from riches, Scripture says about them, “Known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything” (2 Cor 6:9-10).
All those high and exalted without secretly are groveling with contempt for themselves. In their interior pride, they are transported high above themselves. But all they find in this life are passing realities.
Patience in Suffering United to Active Charity
Fulfill what you have begun; give ear, and see if I lie (Job 6:28).
Holy men are never afraid of being accused of falsehoods; they are never so much harmed that they lose their peace and depart from the truth. With loving affection they even call to God their persecutors.
Thus it is said, “Fulfill what you have begun,” because holy people endure adversity. And, “Give ear, and see if I lie,” because they never keep the Truth–God–away from their detractors. It is as if saying, “I do not tremble at the harm done to me. I do not stop correcting and helping ungrateful listeners to be converted and get closer to God. I do this even while I am suffering misfortune and persecuted.
In this war of temptations, the mind of the saints is defended by the shield of patience, and begirt with the sword of charity. Thus, men seeking sanctity find determination to endure bad treatment, and kindness to recompense good. They valiantly resist the weapons of the enemy with the shield and attack him with the sword of charity.
One does not go to war armed only with a sword, but without a shield; or protected by a shield, but without a sword. Thus, a soldier of God, going to this daily war which is Christian life, must cover himself with the shield of patience, or else he will perish. Besides, he must wield the sword of charity, engage the enemy, lunge, and win the victory by bringing him closer to the Truth, closer to God.
St Paul said it briefly, “Charity suffers long, and is kind” (1 Cor 13:4). Patience and kindness; when one of them is missing, charity is lacking. One bearing his neighbor without patience neglects the duty of charity; one bearing his neighbor without kindness has no love. Thus, to have true charity, one needs patience supporting kindness, and kindness accompanying patience. To build the castle of our interior life we need patience to give support and strength to the tower of kindness; the tower of kindness will give grace to the firmly founded edifice of patience. Thus, Blessed Job, prompted by patience, added, “But fulfill what you have began.” And kindness made him say, “Give ear, and see if I lie.”
Man’s Life since the Fall, a Trial and Warfare
The life of man upon earth is warfare (Job 7:1).
[Moral interpretation]
In this passage in the Septuagint translation, the life of man is not called a warfare, but a test–or “temptation” peirath_rion. The words differ but the meaning is concordant. The word “test” refers to our contest against the evil spirits; the word “warfare” refers to our combat against our enemy. The test is, in itself, “a warfare”; while man is watching against the plots of the enemy, he is also under arms for the battle.
Notice that it does not say that man will have “tests” in his life, but that his life will be a “test.”
Using his free will, man refused the upright state in which he was created, and was made a slave, subject to the rottenness of his state of corruption. Out of the original state of justice, he keeps on increasing his sins.
Man’s mind is wounded. Trying to erect himself by seeking things on high, he directly drops down again under the compulsion of his slippery changeableness. He desires to stand up in contemplation, but he has no strength. He tries to fix firmly his thoughts on things that matter, but he is enfeebled by the slipping of his frailty.
Man’s will is also wounded, for he chose this state out of free will. He could have possessed his powers and appetites in tranquillity, as his Maker created him, but he did not want to be possessed by Him. Thus, as he aimed to lift himself against his Maker, he straightway felt the undertow of his insolent flesh.
At birth, every man inherited the guilt [culpa in Latin] of sin, together with the corresponding punishment. Thus, we are born with the engrafted evil of a frail nature, inclined to sin. We carry an enemy within us; we can defeat him only after resolute fight. Thus, the life of man is a “test” because he has to conquer himself; or else, he is destroyed. Virtue continuously cuts down what the principle of evil begets–the bad inclinations leading to sin. And, again, the principle of evil within us continuously trims the generous suggestions of virtue.
Temptations as Seemingly Contrary Duties
Our life on earth is a “test,” even if we normally refrain from committing mortal sin; our good works themselves are clouded by the recollection of evil deeds, the attraction of sinful actions, and the failure to fulfil our good resolutions.
Even if a man refrains from sins of the flesh, he is still assailed by impure thoughts; past faults pop up in his mind and he has to fight against them. What was pleasure is now punishment. Fearing to be drawn again into the conquered bad habit, he mortifies his appetite by means of vigilance over his senses, fast, and abstinence. But his mortified life is noticed, his friends praise him, and vainglory enters his mind. He now is fighting in two fronts: vainglory and his old bad habits.
Another man conquers pride and lives now the virtue of humility sincerely. Seeing people full of pride oppress the innocent, he becomes inflamed with zeal, lays aside in some degree his good resolutions, and displays a defiant attitude. He confronts the oppressor not with persuasion but with violence. Thus, he may either heed the zeal for the right and abandon the practice of humility, or maintain humility and do nothing for the others. He is torn between following violent methods in pursuing his ideal, and a false humility, which results in lack of personal commitment to help the others. Soon he admits that either alternative is inconsistent with a serious Christian life, and he is embarrassed. The dilemma may lead him either to mask his pride with a violent zeal, or to feign humility and fall into timid inactivity.
Considering the malice of the sin of deceit, another man determines to fortify himself in the citadel of truth, stop any false word coming out of his lips, and live well the virtue of sincerity. But it often happens that our neighbor is harmed when the truth is revealed. Thus, out of compassion, the person may be brought back to the old habit of deceit; the shadow of falsehood dims the rays of truth. He is, then, torn between telling lies that slay his own soul, and saying the truth that harms his neighbor.
Out of love of God, another person makes the resolution of praying and meditating. But while engaged in mental prayer, sinful images arise in his mind which he has to fight continuously. Exhausted by his own weakness he may eventually either give up mental prayer and fall into sloth, or continue the fight against his disorderly imagination.
Thus, man must be patient and fight incessantly because “the life of man upon the earth is a test.”
Man’s Life Is Short, the Reward Is Beyond It
But it is also said that the life of man is “warfare.” It means that there is daily progress toward an end. As warfare goes on in a regular course, the time of fighting gets shorter, and eventually the war ends. Man is constantly advancing toward the end of his life. Each step the traveler advances is one step less left on his way ahead. Likewise, man looks for days to come around, but one more day that lengthens his life is one day less in his life to come. It is added:
Are not his days also like the days of a hired man? (Job 7:1)
The Chosen Ones Labor to Ensure Their Reward
The hired man wants his days to pass quickly to obtain the sooner the reward of his work. The days of a man imbued with knowledge of the eternal realities and love for the Truth are like the days of a hired man. This man reckons the present life as his road, not his country; a warfare, not the palm of victory. He sees himself drifting away from his reward when he slows down in reaching his end.
The hired man spends his strength in working for somebody else, while he gets the reward for himself. Our Redeemer said, “My kingdom is not of this world” (Jn 18:36). All of us with the hope of heaven wear ourselves out toiling in the present life, while our concern is for the other life. We are duty-bound to serve the interests of the world by working in earnest, and give back to the world what belongs to it. We are, then, as if working for another man. Yet, we hope to receive a reward of our own. If we manage well the interests of this world, we will receive our payment.
Conversely, God tells the reprobate, “If you have not been trustworthy with someone else’s property, who will give you any property of your own?” (Lk 16:12).
Moreover, the hired man seeks to fill every day with work, so that he will not be short of turnout–and the corresponding reward–at the end of time. He works in earnest because he thinks of the recompense. The assurance of a big reward is increased when his work advances; his hope sickens when his work is at a stand-still. Similarly, a good Christian reckons his life “as the days of a hired man.” He sees himself closer to the reward–his supernatural hope increases–the more steadily he advances in work. He is afraid of having a void day, without toil.
A holy man rejoices in adversity, is encouraged by suffering, and is comforted more thoroughly the more he devotes himself to his daily tasks. Thus, the chosen ones say to God: “For your sake we face death all day long; we are considered as sheep to be slaughtered” (Ps 44:22). And St Paul proclaims, “I die every day–I mean that, brothers–just as surely as I glory over you in Christ Jesus our Lord” (1 Cor 15:31). And again, “That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day” (2 Tim 1:12).
The Hardships of This Life Make Us Look Forward to Heaven
A Christian entrusts all his labors to the Truth; he keeps the pledges of His recompense shut up in the chamber of hope. He bears today’s suffocating heat under toil, to have rest one day in refreshment. Thus, it is added:
Like a slave longing for the evening shadows, or a hired man waiting eagerly for his wages, so I have been allotted months of futility, and nights of misery have been assigned to me. (Job 7:2-3).
For a slave “to long for the evening shadows” after the heat of the daily work and the sweat of labor is to seek the cool of everlasting happiness. Thus, the servant of the psalms says, “My soul thirsts for God, for the living God. When can I go and meet with God?” (Ps 42:2). Wanting to get hold of this “shadow,” St Paul said, “I desire to depart and be with Christ” (Phil 1:23).
The one who desires the “shadow” is called “a servant,” because each Christian, so long as he is in the present life, is held under the yoke of corruption, the devil exercises a certain dominion over him. Thus, St Paul said that, “The creature itself will be liberated from its bondage of decay and brought into the glorious freedom of the children of God” (Rom 8:21).
Everyone is now oppressed by the penalty of a corrupt state, but later the elect will be exalted high to the glory of eternal happiness. As it were, overcoming and surmounting his initial condition of servant, the creature will receive the glory of the children of God, united to God by the Spirit.
Hardships Are Bearable for the Reward’s Sake
Meanwhile everyone is subject to the heat of temptation, to the yoke of our wretched condition, as that of “a hired man waiting eagerly for his wages.”
When a hired man looks at the work to be done, he is annoyed by the load and length of it. But when he recalls the recompense waiting for him, his sinking spirit recovers vigor and freshness, and he goes to his task.
Likewise, a Christian may find crosses in his life, insults upon his good name, losses of his substance, and pain in his body. All these seem light when he stretches the eyes of his mind to heaven. Unbearable pain is rendered tolerable when he considers the recompense.
St Paul declared that his suffering was a heavy burden, but he regarded it light in view of the reward. “I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked” (2 Cor 11:23,25-27).
He even declared, “We were under great pressure, far beyond our ability to endure, so that we despaired even of life” (2 Cor 1:8).
But St Paul wiped off the sweat of his hard toil with the towel of the reward, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Rom 8:18).
Want and Suffering, a Holy Man’s Lot
It is added, so I have been allotted months of futility, and nights of misery have been assigned to me. (Job 7:2-3).
Those who serve the Creator of all things often lack necessary things. They who hold fast to God by love do not enjoy the approval of men in the present life. They who do not work to get a human applause seemingly live “months of futility.” The saints, like hired men, spend “months of futility” because they bear the toil now but do not receive the payment until later.
They also spend “nights of misery” because they bear adversity up to the point of suffering want and even illness in the body. A virtuous man endures contempt and want easier than pain in his flesh. The saints count their “nights of misery” because they maintain a struggle in their flesh to curb illicit pleasures as long as they live the present life. A person who does not aim to advance in the spirit finds the things of this world less galling.
God Will Ask for an Account of the Use of His Gifts
What is man that you make so much of him, that you give him so much attention, that you visit him every morning at dawn and test him suddenly? Will you never look away from me, or let me alone even for an instant? (Job 7:17-19).
[Literal interpretation]
We call dawn the moments when the night term begins to change into the brightness of light. We are hemmed in the darkness of night when dimmed by corruption. But our night is turned into light when God visits us. The darkness of our erring state is illuminated by the knowledge of the Truth, and the splendor of grace lights up our heart blinded by sin.
St Paul saw a change in the Christians’ heart when he said, “The night is nearly over; the day is almost here” (Rom 13:12). Our Lord “visits us at dawn” when he illumines the darkness of our error with the light of the knowledge of Himself. He uplifts us with the gift of contemplation, and exalts us to the fortress of virtue.
God tests man suddenly. Drawing near to us, He advances our souls to virtuous heights. Withdrawing Himself, He allows man to be assaulted with temptation. If, after being enriched with grace, man were never subject to temptation, the soul could boast that it has this strength of itself.
God illumines our mind and enriches our soul with virtues; even then, filthy imaginations create disorder in our soul. The soul enjoys the security of a high state, and suddenly, it is tempted so that it can humbly acknowledge its infirmity. Thus, the soul is lifted up by grace, and, with the withdrawal of the same, sees what it really is.
By his words alone, Elijah, favored by God, opened the gates of heaven to send rain over Israel. Yet, “tried suddenly,” he fled to the desert scared of a single woman. St Paul was carried to the third heaven and contemplated the secrets of Paradise, but, when he returned to himself, he had to fight against the assaults of the flesh, subject to another law in his members.
Our Lord “visits us at dawn,” but, after this visit, he “tries us suddenly” seemingly leaving us to ourselves.
Bad Men Praise God Only While They Prosper
Then Bildad the Shuhite replied: “How long will you say such things? Your words are a blustering wind. Does God pervert justice? Does the Almighty pervert what is right? When your children sinned against him, he gave them over to the penalty of their sin (Job 8:1-4).
Job did not speak against God’s justice, or ignore it by remaining in silence.
On the other hand, brazen persons speak with big words, even well-known truths, to appear learned. They do not hold their peace and remain in a modest silence. They fear that their silence may be interpreted as ignorance.
These arrogant people praise the rectitude of God’s justice only when blows are dealt to other men, and they enjoy security from trouble; when others are harassed with adversity, and they experience prosperity in their business.
They do wickedly, yet they think they are righteous. They imagine that the prosperity they enjoy is due to their own merits. They think that God always sends good fortune or hardships in direct proportion to the someone’s merits or lack of them. And they evidence their righteousness and merits with their success in human affairs.
But if God’s power of correction touches them, even slightly, they will break loose against this decision of the divine providence. Before, while unharmed, they were all admiration and praise for God’s judgment. Now that God’s judgment is at odds with their own ways, they deny that that judgment is just. Daring to rate the fairness of God’s decisions, they explode in contradictory charges. Punished by God because they have done wrong, they do even worse. As the psalmist says of the sinners, “They will praise you, Lord, when they prosper” (Ps 49:18). The voice of praise is to be disregarded when it is shaped by the joy of prosperity. The confession of God’s glory has merit when it comes from one in pain, when adversity–the test of one’s right intention–sharpens the sentence of his lips.
It was easy for Bildad to commend God’s justice when he experienced no adversity in his life.
The Patient Man Is Not Shattered by Misfortune
The following excerpts give us a Christian outlook on patience in time of adversity and tribulations.
Even if he kills me I shall hope in him. And I shall rise from the earth on the last day (Job 13:15).
[Literal interpretation]
The virtue of patience is never to the fore in times of prosperity and happiness, but is to be tested in times of trial. Exhausted by adversity, the truly patient person is not deflected from the straight path of his hope.
The thoughts of the impatient and false man are thus described in Scripture: “He will praise you when you bring him benefits” (Ps 49:18 Vulg.).
The difference between the just and the unjust heart is seen in this, that the just utters praise of almighty God even in adversity. He is not shattered together with his possessions, he does not tumble with the fall of his external reputation, but shows by his greater strength without possessions what he was like when he had them.
***
At least understand that God has afflicted me with an unfair judgement (Job 19:6).
[Literal interpretation]
How harsh are the words of the just man smitten by blows! They are forced out of him not by pride but by grief. But the just man does not abandon justice at the hour of pain. Because the blessed Job had a gentle heart, he did not sin even when speaking harshly.
If we say that he sinned in using these words, we acknowledge that the devil achieved his design when he said, “Touch his bone and flesh, and see if he will curse you to your face” (Job 2:5). So a serious problem arises, for if Job did not sin when he said, “At least understand that God has afflicted me with an unfair judgement,” we agree that God did something unjustly, which it is sacrilegious to claim. But if Job did sin, the devil fulfilled his promise.
We must accordingly demonstrate that God treated the blessed Job rightly, yet that Job did not lie when he said that he was afflicted by God’s unfair judgement, but that the enemy lied when he predicted the guilt of the blessed man.
Sometimes the statements of good men are considered base because they are not pondered in their inner meaning. The blessed Job had considered his life and weighed the stripes which he suffered, and he saw that it was unjust that he should receive such punishment for such a life. When he said that he was afflicted with an unfair judgment, he was saying openly what the Lord had said about him in his secret heart to his enemy: “You have incited me against him to ruin him without any reason” (Job 2:3). So how did Job sin when he said nothing which was at odds with the statement of the Creator?
By Not Showing His Judgment, God Seemed Not to Judge
Behold I shall cry, suffering violence, and none shall hear, I shall cry aloud, and there is none to judge (Job 19:7).
Almighty God knows what can be of benefit to us; he pretends not to hear us when we are in pain, so that he may increase what is in our interest. He seeks to purify our lives by punishment, so that we may seek elsewhere that peaceful repose which cannot be found in this world. But there are some even of the faithful who are unaware of this grace which lies in God’s ordering of events.
Job speaks in their person when he says here; “Behold I shall cry, suffering violence, and none shall hear: I shall cry aloud, and there is none to judge.” What is being suggested is that there is none to judge our cause against the foe except God who does so judge. But postponement of judgement does not mean absence of it, for when the blessed Job said this, both the merits of that holy man and the punishment of the foe were increasing. It is at the discretion of the Judge to postpone the judgement. But the economy which God justly ordains in secret is one thing, and what the human heart bruised with scourging openly requests is another. So Job further says about the infliction of these blows:
He has hedged my path round about, and I cannot pass; and in my way he has set darkness (Job 19:8).
He saw his path hedged about with blows when he sought to pass to an untroubled state, but he could not escape the whips. Because he saw that he was being beaten when he did not regard his manner of life deserving it; he experienced the darkness of ignorance in the way of his heart, for he could not penetrate the reason for his being scourged. This can quite appropriately be applied also to weak members of holy Church.
***
For I know that my Redeemer lives (Job 19:25).
Job says not “Creator” but “Redeemer,” so he openly proclaims him who after he created all things appeared among us in the flesh to redeem us from captivity, and by his passion freed us from eternal death. We must observe the depth of Job’s faith. Job commits himself entirely to the Godhead of whom Paul says: “Though he was crucified in his weakness, he lives by the power of God” (2 Cor 13:4).
Job says: “I know that my Redeemer lives,” as if he were clearly saying: “Even a man without faith would know that Jesus was scourged, mocked, beaten with the palms of the hands, crowned with thorns, smeared with spittle, crucified, and dead. But I believe with unwavering faith that he lives after death; I confess with free utterance that my Redeemer, who perished at the hands of the ungodly, lives on.”
With this sentence Blessed Job announces in clear tones, our sure belief in the resurrection of our own flesh, which will arise through Christ’s Resurrection.
***
There follows: And I shall rise from the earth on the last day (Job 19:25).
God will at some time resurrect us as he resurrected. For he has promised us that we, too, will resurrect with him, since we–his limbs–should follow the glory of the Head.
Our Redeemer accepted death so that we should not fear to die. He resurrected so that we may be sure that we can rise again. That is why he decided that his death should last for no more than three days, so that we would not fall into despair if his own resurrection were delayed for long.
The prophet well said of him: “He will drink from the brook on his way, and he shall therefore raise his head high” (Ps 110:7). He has deign to drink of the river of our suffering, so to say, not by halting but by continuing on his way; for he met death “on his way,” that is for three days. And he did not continue in the death which he experienced, as we shall until the end of the world.