Then Job answered, ‘Indeed I know that this is so, and that a mortal formed by God will not be justified.’ He asserts that he does not agree entirely with Bildad’s judgment but only with a part of it. In fact, Bildad had maintained that God, who is equally endowed with justice and power, opposes the impious and supports the righteous. The holy Job agrees that this is true. But Job declares that the assumption that God wanted to show that he was a sinner on the basis of what had happened to him is false. In a different sense, Job does not agree with the judgment of Bildad’s speech but states that the words that he had pronounced earlier are true. That is, Inquire now of past generations, and consider what their ancestors have found. No one is found among mortals who, in Job’s judgment, does not choose to oppress the inferior in an attempt to please the superior.

He is wise in mind, mighty and strong, with good reason. Indeed, since God is wise, his benefits are countless. But if you do not believe, O mortal, let us bring our reflection to its conclusion. If he pronounces one thousand words, we cannot answer a single one. These are wise words. In fact, that righteous man said, Also the righteous will be happy. About what righteous man is he speaking? But where will we ever find a man who is righteous before God? Not one of his thousand words. This is exactly what the prophet said as well: No living person will be found righteous before you.^[1] If you observe our faults, O Lord, O Lord, who will survive?^[2]. . . God has created human nature. Why? Out of pure benevolence, as all the rest of creation. He has created the universe and all the rest for humans. He stated a commandment, but humanity did not consider it. Afterward he gave them the law, but they neglected it. Then he sent his Son, but they did not consider him either. Then he gave them repentance, but they did not ponder it. Then he threatened them with the punishment of hell, but they disregarded it. But why did he want to save them? Do you want us to ask Paul himself? Listen to what he says: God dealt with me mercifully because I acted in the ignorance of disbelief.^[3] And then, after being called, Paul testified to the profound and providential care, of which he was an object.

He removes mountains, Job says, and they do not know it. The mountains, he says, and they do not notice it. And this is in perfect accordance with what David said: He touches the mountains, and they smoke.^[1] In this passage he speaks about the power of God by stating that God can do anything through his avenging power. In fact, Job has testified to his justice and, at the same time, testifies to his power. ^[2] EVIDENCE OF GOD’S MIGHT. ISHO‘DAD OF MERV: Here the author is probably speaking about what happened in Egypt for three days,^[1] or about what happens sometimes to the stars that become hidden. Perhaps he is alluding to what occurred at the beginning: God kept the light close to him, as though it was in a bag. The interpreter^[2] says the author does not maintain that the things he mentions actually happened but that, if God desires it, they will certainly occur. ^[3]

For what does the name the heavens denote but this deeply heavenly life of those who preach, of whom the psalmist speaks, The heavens declare the glory of God.^[1] Thus the same persons are recorded to be the heavens, and the same to be the sun. Indeed they are the heavens, because they protect by praying for all; they are the sun, because they show the power of light by preaching. And so, as the earth was shaken, the heavens were spread out. For when Judea fed greedily on the violence of persecution, the Lord spread about the life of the apostles, so that all the Gentiles might acquaint themselves with them. . . . For what is denoted by the title of the sea but this world’s bitterness raging in the destruction of the righteous? The psalmist also speaks concerning this: He gathers the waters of the sea together as in a skin.^[2] For the Lord gathers the water of the sea together as in a skin as he disposes all things with wonderful governance. He restrains the carnal threats pent up in their hearts. Thus the Lord treads upon the waves of the sea. When the storms of persecution lift up themselves, they are dashed to pieces in astonishment at his miracles. Since he that brings down the swellings of humanity’s madness, as it were, treads the waters as they stand in a heap.

Whoever is great necessarily does great things. But the one who does great things is not necessarily great. The disciples who did great things received their ability from God. Taking an example from the human realm, I want to say that the grammarian writes correctly; but not everyone who writes correctly does so because of studies in grammar. Rather, he does so by chance and habit. Job demonstrates regarding greatness that only the one who is great makes great the things he does. Analogously and in accordance with our ability, we perceive God in the greatness of creatures and so receive an idea of God.^[1] He says this, however, so that his friends—who think there is only one reason for hardship—may consider that he who does great and dreadful things also has deep and unfathomable resolutions that are glorious. These things are filled with glory, so to speak. Paul writes something similar when he says, O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord?^[2]

For the human race, being shut out from interior joy as the result of sin, lost the eyes of the mind. Where the mind is now going in the steps of its deserved punishments, it cannot tell. Often the mind identifies the gift of grace as wrath. In turn, it is the wrath of God’s severity that it supposes to be grace. For very commonly it reckons gifts of virtue as grace, and yet being uplifted [pridefully] by those gifts is brought to the ground. Very often it dreads the opposition of temptations as wrath, and yet being bowed down by those temptations, arises with even greater concern for the safe keeping of his virtuous attainments. For who would not reckon himself to be near to God when he sees that he is magnified with gifts from on high? When either the gift of prophecy or the mastery of teaching has been granted to him, or when he is empowered to exercise the grace of healing? Yet it often happens that while the mind may become careless in its self-satisfaction over its virtues as the adversary plots against it, it is pierced with the weapon of unexpected sin. The mind is forever put far away from God by the very means by which for a time it was brought near to him without the caution of attentiveness. . . . The acts of our Maker ought always to be reverenced without scrutiny, for they can never be unjust. For to seek a reason for God’s secret counsel is nothing else than to erect one’s own pride against his counsel. So when the motive of God’s acts cannot be discovered, in humility we should remain silent under those acts, for the senses of the flesh are not equal to the task of penetrating the secrets of God’s majesty. He, then, who sees no reason for the acts of God, on considering his own weakness, does see although he does not see.

It is as though Job said in plain words, If a created being unburdened by a physical body cannot think clearly about God, how can I dispute God’s judgments, as I am hampered by the burden of corruption? God’s words to us are frequently his judgments, declaring God’s sentence upon our actions. Our words to God are the deeds that we set forth. A human being, however, cannot use words to reason with God. For in the eye of God’s exact judgment, he cannot rely on his own actions. Hence, Job appropriately adds, Even if I possessed anything righteous, I would not answer. Rather, I would make supplication to my Judge. For, as we have often said, all human righteousness is proved to be unrighteousness, if it is judged by strict rules. And so there is need for prayer to follow righteous actions. . . . The human mind with difficulty puts into practice the truths that it apprehends, and the things that it apprehends are nothing more than the outskirts. Therefore, let Job say, Though I possessed nothing righteous, yet I would not answer, but I would make supplication to my Judge. It is as if Job acknowledged in plainer words, And if I should grow to the practicing of virtue, I am strengthened to life not by merit but by pardoning grace. Therefore, we must be strenuous in prayer when we act rightly, so that all the righteous ways in which we live may be seasoned by humility.

These words mean two different things, either that Job had not sinned, even though he was, nevertheless, undergoing a punishment; or that Christ, as if he were guilty of sin, would have suffered resolutely the temptation of blameless passions.

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

If I think I have attained purity in my actions, I will be proved perverse in my words. If I am found blameless in my words, I will be reproached for my actions. In the same manner, if one is righteous in his actions and proclaims that loudly with ostentatious words, his mouth commits impiety, because he has fallen into pride, a pride appropriate to the betrayer, the real impious one.^[1] If one is blameless but ignores the source of his purity, and as a consequence places his trust in himself and becomes proud and arrogant, he will become perverse. Evidently, the hand of God has abandoned him.

The earth is given into the hand of the wicked. With regard to the context of the passage, Job seems to state that his earthly part, that is, his body, is given to torments and vexations. The permission to afflict it is granted to the impious. Therefore, it certainly happens that those who see cannot express a fair judgment on the merits of the one who is afflicted. Passing to the prophetic aspect, that which vindicates the merits of the person, Job appears to wander from the context of the debate and to speak of future mysteries. The passion of the Lord is predicted. Job’s friends could not recognize this because the earthly vileness of Job’s external appearance is his internal dignity.

The swift runner does not appear to touch the ground; he appears as though he has wings. [Job says], ‘My life is swifter than a runner.’ I look at what is above. ‘I do not run aimlessly.’^[1] I do not touch the ground. Because they want to reach the finish line, the righteous keep on running, even when they run into obstacles. For example, when they encounter a distressful situation they continue to run. Even David ran, for he said, I have run without unrighteousness, always running straight ahead.^[2] And, I ran the way of your commandments, for you enlarge my understanding.^[3] Job also hints at this twofold interpretation: First, judges, whose faces are completely covered, is a reference to the people’s leaders who run away in fear of the righteous because they saw no successful outcome of the [righteous person’s] race. [Their faces are covered] because they are unworthy [to be judges or leaders.] Secondly, however, consider whether Job may not also be speaking about the righteous as well. They fled from the [corrupt] judges according to the passage but run away, do not stay in one place.^[4] And they [the judges] did not perceive the poignancy of virtue [anymore]. And so they stopped running. Maybe it is also appropriate to compare this with the passage, I have not known an evil person, seeing that he turns away from me.^[5]

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

For we say that we never ought to speak this way when we transgress the limits of our frail nature by excessive questioning. We reproach ourselves in dread and are restrained by reminding ourselves of heavenly awe, in which our mind’s face is altered. The mind, in the first instance, failing to comprehend its limits, is boldly investigating things above. Afterwards, discovering its own infirmity, it begins to entertain awe for what it is ignorant of. However, in this very change there is pain, for the mind is very greatly afflicted that, in payment for the first sin, it is blinded to the understanding of things touching it. . . . Therefore, because our very good actions themselves cannot escape the sword of ambushed sin unless they are guarded every day by anxious fear, it is rightly said by the holy man in this place, I was afraid of all my works. It is as if he said with humble confession, What I have done publicly, I know, but what I may have been secretly subject to through this I cannot tell. For often our good points are spoiled by deceit robbing us, in that the earthly desires unite themselves to our righteous actions. Oftentimes they come to nothing from sloth intervening, in that, when love grows cold, they are starved of the fervor in which they began. Therefore, because the stealth of sin has scarcely got the better of those even in the very act of virtue, what safeguard remains for our security? Even in our virtue, we always tread with fear and caution. What he adds after this presents itself as a very great difficulty to the mind: I know that you would not spare one that offends. For if there be no sparing of one that offends, who can be rescued from eternal death, seeing that there is no one to be found clear of sin? Or does this mean, alternatively, that God does spare one who repents but not one that offends (on the premise that when we bewail our offenses, we are no longer offending)?

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

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

I will be able to speak safely and constantly, when he removes these two things from me: the greatness of his power and the affliction of these torments.