11. Sciendum est autem quod divina providentia tali ordine res gubernat quod inferiora per superiora dispensat; corpora enim generabilia et corruptibilia subduntur motui corporum caelestium, et similiter inferiores spiritus rationales mortalibus corporibus uniti, scilicet animae, per superiores spiritus incorporeos administrantur. Hoc autem habet ecclesiastica traditio quod inter incorporeos spiritus quidam sunt boni qui, puritatem in qua creati sunt conservantes, divina gloria perfruuntur a Dei voluntate numquam recedentes: et hi quidem spiritus in Scripturis interdum dicuntur angeli, idest nuntii, quia divina hominibus annuntiant, interdum autem filii Dei dicuntur inquantum Deo per participationem gloriae assimilantur. Mali autem spiritus quidam sunt, non per naturam aut per creationem cum cuiusque naturae auctor sit Deus nec summum bonum potest esse causa nisi bonorum, sed sunt mali per propriam culpam; huiusmodi autem spiritus in Scripturis daemones dicuntur, et eorum primus dicitur diabolus, quasi deorsum cadens,
11. But one should know that divine providence governs things with such an order that lower things are ordered through higher things. For bodies which are generated and corrupted are subject to the motion of the heavenly bodies, and in the same way, lower reasoning spirits united to mortal bodies, namely, souls, are directed through higher incorporeal spirits. The tradition of the church teaches that among incorporeal spirits, some are good ones, who, guarding the purity in which they were created, enjoy divine glory, and never turn from the will of God. These spirits are sometimes called angels, that is, messengers, in the Scriptures because they announce divine things to men. Sometimes they are called sons of God in as much as they are made like to God by participation in his glory. But there are also some spirits which are evil, not by nature or creation, because God is the author of the nature of each, and the supreme good cannot be the cause of anything but good things, but these spirits are evil through their own fault. Spirits of this kind are called demons in the Scriptures, and their leader is called the devil, as though he fell from on high.
vel etiam Satan, idest adversarius. Utrique igitur spiritus homines ad aliqua agenda movent, boni quidem ad bona mali autem ad mala. Et sicut homines moventur a Deo per spiritus supra dictos, ita etiam ea quae per homines aguntur dicuntur in Scripturis eisdem spiritibus mediantibus ad divinum examen referri. Ad ostendendum igitur quod tam bona quam mala quae homines agunt divino iudicio subsunt, dicitur quadam autem die cum venissent filii Dei ut assisterent coram domino, affuit inter eos etiam Satan.
He is also called Satan, which means adversary. Therefore, both kinds of spirits move men to do things: the good to good deeds, the evil to wicked deeds. Just as men are moved by God through these spirits mentioned above, so too those things which are done by men are said in the Scriptures to be referred to divine consideration by the mediation of the same spirits. Thus, to show that both the good and evil things which men do are subject to divine judgment, the text continues, now on a certain day when the sons of God came to assist in the presence of the Lord, Satan also was among them.
12. Sciendum vero est quod angeli, qui hic filii Dei dicuntur, assistere dicuntur domino dupliciter:
12. One should know that the angels who are called here sons of God are said to assist in the presence of the Lord in two ways:
uno modo inquantum Deus ab eis conspicitur, sicut scriptum est in Daniele millia millium ministrabant ei et decies centena millia assistebant ei, alio modo inquantum ipsi angeli et eorum actus a Deo conspiciuntur; nam qui alicui domino assistunt, et eum conspiciunt et ab eo conspiciuntur. Primo igitur modo assistere non convenit angelis nisi beatis qui divina visione perfruuntur, nec his omnibus sed illis tantum qui inter eos superiores existunt, qui magis intime divina visione perfruuntur et ad exteriora ministeria, secundum Dionysii sententiam, non exeunt: unde et a ministrantibus in praedicta auctoritate Danielis assistentes distinguuntur.
In the first way, in as much as God is seen by them; as Daniel says, a thousand thousands ministered before him and ten thousand thousands assisted in his presence (Dan 7:10); in another way, inasmuch as the angels themselves and their acts are seen by God, for those who assist in the presence of a lord both see him and are seen by him. Therefore, in the first way it only befits those angels to assist in God’s presence who are the blessed ones enjoying the divine vision. Nor is this fitting for all of these but only for those who exist among the higher angels, who enjoy the divine vision more intimately and do not go forth according to the opinion of Dionysius to perform exterior ministries. For this reason, the angels assisting in the presence of God are distinguished from the ministering angels in the text of Daniel already cited.
Secundo autem modo assistere convenit non solum omnibus bonis angelis sed etiam malis et etiam hominibus, quia quaecumque per eos aguntur divino conspectui et examini subduntur, et propter hoc dicitur quod cum venirent filii Dei ut assisterent coram domino, affuit inter eos etiam Satan.
In the second way, however, it is fitting not only for the good angels, but also the wicked ones and even men to assist in the presence of God, because whatever is done by them is subject to the divine gaze and examination. Because of this, the text says next, when the sons of God came to assist in the presence of the Lord, and Satan also was among them.
Et quamvis ea quae per angelos bonos vel malos administrantur continue divino conspectui et examini subdantur, et sic semper et filii Dei assistant et Satan adsit inter eos, dicitur tamen quadam die, secundum morem Scripturae quae ea quae supra tempus sunt interdum per tempus designat ex aliquibus quae dicuntur in tempore; sicut in principio Genesis dicitur Deus aliqua dixisse primo vel secundo die quamvis eius dicere sit aeternum, propter hoc quod ea quae ab ipso dicuntur fiebant in tempore. Ita et nunc, quia factum de quo nunc intenditur determinato tempore extitit, dicuntur administratores huius facti quadam die coram domino astitisse quamvis coram domino assistere numquam desistant.
Although those things which are in the care of the good and the bad angels are continually subject to the divine sight and examination, and so the sons of God always come to assist in the presence of God, and Satan is among them, nevertheless the text says, on a certain day according to the usage of Scripture which sometimes designates things above time, through things which are in time. For example, at the beginning of the book of Genesis, God is said to have spoken some things on the first or the second day even though his act of speaking is eternal, because what is said by him happened in time. So now, since the deed about which the author now treats took place in a determined time, those who do this deed are said to assist in the presence of God on a certain day even though they never cease assisting in the presence of God.
13. Considerandum est etiam quod ad Dei iudicium aliter referuntur ea quae per bonos angelos aguntur aliter ea quae per malos. Nam boni angeli hoc intendunt ut ea quae agunt referantur in Deum, et ideo dicitur quod filii Dei venerunt ut assisterent coram domino, quasi proprio motu et intentione omnia divino iudicio subdentes; mali vero angeli non intendunt ea quae agunt referre in Deum, sed eis nolentibus hoc accidit ut quicquid agunt subdatur divino iudicio, et ideo non dicitur de Satan quod venit ut assisteret coram domino sed solum quod affuit inter eos. Dicitur autem inter eos tum propter naturae parilitatem, tum ad insinuandum quod mala non sunt ex principali intentione sed superveniunt bonis quasi per accidens.
13. One should also consider that those things which are done through good angels are referred to the judgment of God in a different way than those things which are done by the wicked angels. For the good angels intend that the things which they do be referred to God. So the text says that the sons of God came to assist in the presence of the Lord, as if by their own movement and intention they subjected everything to the divine judgment. The wicked angels, however, do not intend that the things which they do are referred to God, but the fact that whatever they do is subject to divine judgment happens against their will. Therefore, the text does not say that Satan came to assist in the presence of the Lord, but only that Satan was among them. He is said to be among them both because of the equality of their nature and also to convey indirectly that evil things are not done from a principal intention [of God’s] but comes upon good men almost by accident.
14. Est autem differentia inter ea quae per bonos angelos et malos aguntur: nam boni angeli nihil agunt nisi ad quod divino iussu et voluntate moventur, in omnibus enim voluntatem divinam sequuntur; mali vero sua voluntate discordant a Deo, unde ea quae ipsi agunt a Deo aliena existunt quantum ad eorum intentionem. Et quia non consuevimus interrogare de his quae nos facimus sed de his quae absque nobis fiunt, ideo non dicitur quod Dominus aliquid quaesierit a filiis Dei sed solum a Satan, et hoc est quod subditur cui dixit Dominus: unde venis? Et notandum est quod non dicit ei Dominus quid facis? Aut ubi es? Sed unde venis?, Quia ea ipsa facta quae per daemones procurantur interdum ex divina voluntate proveniunt, dum per eos vel puniuntur mali vel exercentur boni; sed daemonum intentio semper mala est et a Deo aliena, et ideo a Satan quaeritur unde venis? Quia eius intentio, a qua procedit tota ipsius actio, a Deo est aliena.
14. There is a difference, then, between the things which are done through the good angels and through the wicked angels. For the good angels do nothing unless they are moved to do it by the divine command and will, for in all things they follow the divine will. But the wicked angels dissent from God in their will, and so the things which they do are hostile to God as far as their intention is concerned. Because we do not usually ask about the things which we do, but only those things which happen without us, the text therefore does not say that the Lord asked anything of the sons of God, but only that he questioned Satan. So the text continues, The Lord said to Satan: where do you come from? Note here that the Lord does not say to him, what are you doing? or where are you? but where do you come from? This is because those deeds themselves which are administered by the demons sometimes arise from divine will when he punishes the wicked and tries the good through them. But the intention of the demons is always evil and hostile to God, and so Satan is asked, where do you come from? because his intention from which the totality of his act proceeds is hostile to God’s.
15. Sciendum autem est quod dicere dupliciter accipitur, nam quandoque refertur ad conceptum cordis, quandoque autem ad significationem qua huiusmodi conceptus alteri exprimitur.
15. One should note that to speak can be taken in two ways, for sometimes it refers to the interior concept of the heart, and sometimes to the term by which this kind of concept is expressed to another.
Secundum igitur primum modum dicere Dei est aeternum et nihil est aliud quam generare filium qui est verbum ipsius.
In the first way, God’s act of speaking is eternal and it is nothing other than to generate the Son who is his own Word.
Secundo autem modo temporaliter Deus aliqua dicit, diversimode tamen secundum quod congruit eis quibus dicit: nam hominibus corporeos sensus habentibus aliquando Deus locutus est corporeo sono formato in aliqua subiecta creatura, sicut vox sonuit in Baptismo et in transfiguratione Christi: hic est filius meus dilectus; aliquando autem per imaginariam visionem, sicut multotiens legitur in prophetis; aliquando autem intelligibili expressione, et hoc modo intelligendum est Deum ad Satan dixisse inquantum eum intelligere facit quod ea quae ipse agit a Deo conspiciuntur.
In the second way, God speaks some things in time, yet in diverse ways, according to what corresponds to those with whom he speaks. For God spoke at times with men who have corporeal senses with a corporeal sound formed in some created subject, like the voice which said at the baptism and transfiguration of Christ, this is my beloved Son (Matt 3:17; 17:5). Sometimes he has spoken through an imaginary vision as one reads so often in the Prophets. Sometimes he speaks through intellectual expression, and God should be understood to have spoken in this way with Satan insofar as he made him understand that the things which he did are seen by God.
16. Sicut ergo dicere Dei ad Satan est ei notitiam praebere, ita respondere Satan Deo est non quidem alicuius rei Deo notitiam tradere sed considerare omnia sua divino conspectui aperta esse, et secundum hunc modum dicitur qui respondens ait: circuivi terram et perambulavi eam. Per hoc igitur quod Dominus dicit ad Satan unde venis? Intentionem et acta diaboli Deus examinat; per hoc autem quod Satan respondet circuivi terram et perambulavi eam, quasi suorum actuum Deo rationem reddit, ut ex utroque ostendatur omnia quae per Satan fiunt divinae providentiae subiecta esse. Per circuitum autem Satan calliditas eius ostenditur ad explorandum quos decipere possit, secundum illud I Petri ult. adversarius vester diabolus tamquam leo rugiens circuit, quaerens quem devoret. Convenienter autem per circuitum calliditas designatur, sicut per rectum simplex iustitia, nam rectum est cuius medium non exit ab extremis:
16. Therefore, just as in God’s act of speaking to Satan he informs Satan of something, so Satan answering God certainly does not inform God of anything, but makes Satan understand that everything which is his is open to divine scrutiny. According to this way of speaking, the text says, Satan answered the Lord: I have prowled about the earth and I have run through it. By the fact that the Lord says to Satan, where have you come from? God examines the devil’s intention and actions. By the fact that Satan answers, I have prowled about the earth and I have run through it, as though giving an account of his actions to God, both statements serve the purpose of showing that everything which Satan does is subject to divine providence. In prowling over the earth, Satan shows his craftiness in seeking out those he can deceive. With this in mind, Peter says, your adversary the devil prowls about like a roaring lion seeking someone to devour (1 Pet 5:8). This prowling about fittingly shows his craftiness as the straight way shows simple justice. For the straight line is that whose mean does not exceed the extremes.
quia igitur actio iusti a suo principio quod est voluntas et fine intento non discrepat, convenienter iustis ascribitur rectitudo; callidorum autem est aliud praetendere et aliud intendere, et sic id quod demonstrant ex suo opere exit ab extremis dum nec voluntati concordat nec fini: unde recte callidi circuire dicuntur, propter quod scriptum est in circuitu impii ambulant. Sciendum vero est quod etsi diabolus erga cunctos tam bonos quam malos calliditatis suae studio utatur, effectum tamen calliditatis suae in solis malis consequitur, qui recte terra nominantur; cum enim homo compositus sit ex natura spirituali et carne terrena, malum hominis in hoc consistit quod, derelictis spiritualibus bonis ad quae secundum rationalem mentem ordinatur, terrenis bonis inhaeret quae sibi competunt secundum carnem terrenam: et ideo mali inquantum naturam terrenam sequuntur recte terra dicuntur. Huiusmodi igitur terram non solum circuit Satan sed etiam perambulat, quia in eis effectum suae malitiae complet: in perambulatione enim complementum processus ipsius designatur, sicut e contrario de viris iustis dicitur quod in eis Deus perambulat, unde apostolus Cor. VI 16 inducit inhabitabo in illis et inambulabo inter eos.
Therefore, because the action of the just does not diverge from its principle (which is the will) and from its intended end, straightness is fittingly ascribed to the just. The work of the crafty, however, is to pretend one thing and to intend another. Thus what they show in their deed has its source in extremes when it agrees neither with the will nor the end. So the crafty are rightly said to prowl about, and because of this the Psalm says, the impious are prowling about (Ps 11:9). One should know, however, that although the devil uses the study of his craftiness against everyone, good and wicked alike, the effect of his cunning takes place only in the wicked, who are rightly called the earth. For since man is composed of spiritual nature and earthly flesh, man’s evil consists in the fact that after he has abandoned the spiritual goods to which he is ordered according to a mind endowed with reason, he clings to earthly goods which befit him according to his earthly flesh. Therefore, wicked men are correctly called earth inasmuch as they follow earthly nature. Satan, then, not only prowls about but also runs through earth of this kind because he completes in them the effect of his malice. For the completion of his progress is designated in his running through them, just as God on the contrary is said to run through just men. So St. Paul says, I will live in them and walk along with them (2 Cor 6:16).
17. Potest etiam et ex hoc aliud intelligi. Triplex enim est status viventium: quidam sunt super terram, idest in caelo, ut angeli et beati omnes, quidam in terra sicut homines mortali carne viventes, quidam autem sub terra ut daemones et damnati omnes. Primos igitur Satan neque circuit neque perambulat, quia in caelestibus civibus nihil malitiae potest esse, sicut nec in caelestibus corporibus invenitur aliquod malum naturae; eos autem qui sunt in Inferno perambulat sed non circuit, quia eos totaliter suae malitiae subiectos habet, nec oportet ut ad eos decipiendos aliqua calliditate utatur; eos autem qui sunt in terra circuit et perambulat, quia et caliditate eos decipere nititur et quosdam eorum ad suam malitiam trahit, qui maxime per terram designantur, ut dictum est.
17. There can also be another interpretation of this passage. There are three states of the living. Some are above the earth; that is, in heaven, like the angels and all the blessed. Still others are on the earth, like all the men living in mortal flesh. Some are under the earth, like the demons and all the damned. Satan neither prowls about nor runs through the first group because there can be no malice in the citizens of heaven, as there can be no evil of nature in the heavenly bodies. He prowls about with those who are in hell, but does not run through them because he has them totally subject to his malice, so it is not necessary that he use craftiness to deceive them. However, he prowls about and runs through those who are on earth because he strives to deceive them by his craftiness and to draw some of them to his malice, who are especially designated by the term earth, as I have already explained.
18. Et quod per terram homines terreni designentur satis aperte ostenditur per hoc quod Dominus Iob, quamvis in terra habitantem, a terra segregare videtur. Nam cum Satan dixisset circuivi terram et perambulavi eam, subiungitur dixitque Dominus ad eum: numquid considerasti servum meum Iob, quod non sit ei similis in terra? Frustra enim quaesitum videretur an Iob considerasset qui terram circuisse et perambulasse se asserebat, nisi servum suum Iob praeter terram esse intelligeret. Et manifeste ostendit in quo a terra segregetur in hoc quod dicit servum meum Iob. Homo enim quasi medius constitutus est inter Deum et res terrenas, nam mente inhaeret Deo carne autem rebus terrenis coniungitur; omne autem medium duorum eo magis ab uno extremo recedit quo magis alteri appropinquat: homo igitur quanto magis Deo inhaeret tanto remotior est a terra. Hoc autem est servum Dei esse quod mente Deo inhaerere, nam servus est qui non sui causa est: ille autem qui mente Deo inhaeret se ipsum in Deum ordinat quasi servus amoris non timoris.
18. The fact that worldly men are designated by earth is shown clearly enough by the fact that the Lord seems to separate Job from the earth, although he is living on earth. For when Satan had said, I have prowled about the earth and I have run through it, the text adds, and the Lord said to him: Have you considered my servant Job, there is none like him on the earth? For it would seem groundless to ask whether he who asserted he had prowled about and run through the earth had considered Job, unless he understood Job his servant to be outside the earth. God clearly shows in what respect Job is separated from the earth, saying, my servant Job. Man has been created, as it were, like a mean between God and earthly things, for with the mind he clings to God but with the flesh he is joined to earthly things. Besides, as every mean recedes more from one extreme, the closer it approaches to the other one. So, the more man clings to God, the more removed he is from earth. To be a servant of God means to cling to God with the mind, for it is characteristic of a servant to not be his own cause. The one who clings to God in his mind orders himself to God as a servant of love and not of fear.
19. Et notandum est quod affectiones terrenae aliquo modo a remotis imitantur spirituales affectus quibus mens Deo coniungitur, sed ad eorum similitudinem nullo modo pervenire possunt: nam et amor terrenus ab amore Dei deficit, et per consequens omnis affectio, nam cuiuslibet affectionis est amor principium. Unde convenienter postquam dixerat numquid considerasti servum meum Iob, subditur quod non sit similis ei in terra? Quia nihil in terrenis spiritualibus aequari potest. Quamvis et possit aliter intelligi: nam in unoquoque sancto est aliqua virtutis praeminentia quantum ad aliquem specialem usum, propter quod de singulis confessorum in Ecclesia canitur non est inventus similis illi qui conservaret legem excelsi, nisi quod in Christo omnia secundum perfectissimam excellentiam fuerunt; et secundum hunc modum intelligi potest quod nullus in terra habitantium similis erat Iob, inquantum Iob praeminebat quantum ad aliquem usum virtutis. In quo autem Iob fuerit servus Dei et nullus ei similis in terra, ostendit cum subdit homo simplex et rectus ac timens Deum et recedens a malo, quae quia supra exposita sunt ad praesens dimittantur.
19. Note that earthly affections in some remote sense imitate spiritual affections by which the mind is joined to God, but they can in no way complete their similarity. This is because earthly love and consequently all affection falls short of the love of God, because love is the principle of every affection. So after God fittingly said, have you considered my servant Job, he continues, there is none like him on earth, because nothing among earthly things can equal spiritual things. However, this passage can be understood also in another way, for in each saint there is some preeminent virtue for some special use. This is why we sing in Church for each one of the Confessors that there is found none like him who kept the law of the Most High, except for Christ, because everything existed in him in the most perfect and excellent way. In this way the text can be understood to mean that no one of those living on earth was like Job in that he excelled in some special use of virtue. In the next verse, the text shows in what Job was a servant of God and that there was no one like him on earth when it adds, he is a blameless and upright man, who fears God and turns away from evil, which will not be dealt with here because it has been already commented on.
20. Considerandum autem quod Deus iustorum vitam non solum ad eorum bonum ordinat sed aliis eam conspicuam reddit; sed conspicientes eam non similiter afficiuntur ad ipsam: nam boni eam pro exemplo habentes ex ipsa proficiunt, mali vero si non corriguntur ut eius exemplo boni fiant, ex sanctorum vita inspecta deficiunt dum vel per invidiam torquentur vel falsis iudiciis eam pervertere conantur, secundum illud apostoli Cor. II 15 Christi odor bonus sumus Deo, et in his qui salvi fiunt et in his qui pereunt: aliis quidem odor mortis in mortem, aliis autem odor vitae in vitam. Sic igitur Deus sanctorum vitam non solum ab electis considerari vult ad profectum salutis sed etiam ab iniquis ad cumulum damnationis, quia ex vita sanctorum condemnabilis ostenditur perversitas impiorum, secundum illud quod dicitur Sap. IV 16 condemnat iustus mortuus vivos impios. Et ideo Dominus ad Satan dicit numquid considerasti servum meum Iob etc., quasi dicat: terram quidem circuis et perambulas, sed servum meum Iob solum considerare potes et eius virtutem mirari.
20. Consider that God not only orders the lives of the just for their own good, but he represents it for others to see. Still, those who see this example are not all influenced by it in the same way. For the good who consider the life of the just as an example profit from the experience; whereas the wicked, if they are not corrected so that they become good by his example, revolt against the life of the just which they have observed; either when they are tortured by envy, or when they try to ruin that life with false judgments, as the Apostle Paul shows, for we are the good odor of Christ to God among those who are being saved and among those who are perishing. To the one the stench of death to death; to the other the smell of life to life (2 Cor 2:15). Thus God wants the life of the saints to be considered not only by the elect, for the progress of their salvation, but also by the iniquitous for the increase of their damnation, for from the life of the saints the perversity of the impious is shown to be blameworthy; as Wisdom says, the just man who has died condemns the impious who are alive (Wis 4:16). Therefore the Lord says to Satan, have you considered my servant Job, as if to say, “You prowl about and run through the earth, but you can consider my servant Job and wonder at his virtue.”
21. Solet autem perversorum hominum, quorum princeps est Satan et eorum hic personam gerit, talis esse consuetudo ut, sanctorum vitam quia reprehendere non possunt, non ex recta intentione eos agere calumnientur, secundum illud Eccli. XI 33 bona in mala convertens insidiatur et in electis imponet maculam. Et hoc apparet ex hoc quod subditur cui respondens Satan ait: numquid frustra Iob timet Deum? Quasi dicat: negare non possum quin bona faciat, sed hoc non agit ex recta intentione propter tuum amorem et honestatis, sed propter temporalia quae a te consecutus est. Et ideo dicit numquid frustra Iob timet Deum? Illud enim frustra facere dicimur ex quo id quod intendimus assequi non possumus; Iob autem tibi servit propter temporalia quae a te assecutus est, unde non est frustra quod tibi serviendo te timet.
21. Perverse men, whose prince is Satan (here acting in their place) usually accuse holy men unjustly of not acting for a right intention because they cannot find fault with the life of the saints. Scripture expresses this, saying, turning good to evil, he lies in ambush and he will put the blame on the elect (Sir 11:33). This appears in what follows in the text, then Satan answered the Lord: Does Job fear God in vain? as if to say, “I cannot deny that he does good things, but he does not do them for a right intention because of love of you and the good for its own sake.” Rather, he does them because of the temporal goods which he has attained from you. So he says, does Job fear God in vain? for we are said to do something in vain when we cannot hope to attain what we intend. Job serves you because of the temporal goods he has gained from you, so it is not in vain that he fears you in serving you.
22. Et quod temporalem prosperitatem consecutus sit ostendit quantum ad duo.
22. Satan shows that Job has attained temporal prosperity in two ways.
Primo quantum ad immunitatem malorum, quia scilicet praeservatus erat a Deo ab omni adversitate, et hoc est quod dicit nonne tu vallasti, idest protexisti sicut protegit vallum aut murus, eum, quantum ad suam personam, ac domum eius, quantum ad prolem et familiam, et universam substantiam eius, quantum ad possessiones; et addit per circuitum, ut perfecta immunitas ostendatur, quia illud quod per circuitum vallatur ex nulla parte potest pati insultum.
First, as to his immunity from evils, because he has been preserved by God from all adversity, and this is what he says, have you not fortified him with a wall? that is, have you not protected him like a hedge or wall protects? He says him as to his person, his house as to his family and children, and all that he has as to all his possessions. Satan adds, in a circle, to show a perfect immunity because what is entirely surrounded by a wall in a circle cannot suffer an attack from any direction.
Secundo ostendit eius prosperitatem quantum ad multiplicationem bonorum, et hoc est quod dicit operibus manuum eius benedixisti. Et quidem cum Deus dicendo omnia faciat, benedicere Dei est bonitatem rebus dare: tunc ergo Deus operibus alicuius benedicit quando ea ad bonum perducit ut finem debitum consequantur. Et quia quaedam bona homini proveniunt absque suo opere et intentione, propter hoc addit et possessio eius crevit in terra. Sic igitur Satan calumniatur facta beati Iob quasi ea ex intentione ageret bonitatis terrenae; unde manifestum est quod bona quae agimus non referuntur ad prosperitatem terrenam quasi ad praemium, alias non esset perversa intentio si quis propter prosperitatem temporalem Deo serviret; et similiter e contrario adversitas temporalis non est propria poena peccatorum, de quo fere in toto libro quaestio erit.
Second, he shows his prosperity regarding the multiplication of goods, and this is what he says, you have blessed the work of his hands. Because God makes all things by his speaking, the blessing of God gives goodness to things. Thus God blesses someone’s works when he brings them to good to attain a fitting end. Because some goods come to a man without his effort and intention, he adds, and his possessions have increased on the earth. So Satan unjustly deprecates the deeds of blessed Job as though he did them from the intention of earthly goodness. So it is clear that the good things which we do are not referred to earthly prosperity as a reward; otherwise, it would not be a perverse intention if someone were to serve God because of temporal prosperity. The contrary is likewise true. Temporal adversity is not the proper punishment of sins, and this question will be the theme dealt with in the entire book.
23. Vult autem ostendere Satan quod propter prosperitatem terrenam quam consecutus erat Iob Deo servierat per oppositum: si enim cessante prosperitate terrena Iob Deum timere desineret, manifestum fieret quod propter prosperitatem terrenam qua fruebatur Deum timebat; et ideo subdit sed extende paululum manum tuam et tange cuncta quae possidet, scilicet ea auferendo, nisi in faciem benedixerit tibi, idest manifeste maledixerit, supple male mihi accidat. Et notandum quod ex magna adversitate etiam vere iustorum interdum corda commoventur, sed simulate iusti ex modica adversitate turbantur velut nullam virtutis radicem habentes. Vult ergo Satan innuere quod Iob non vere iustus erat sed simulate, et ideo dicit quod si etiam paululum adversitate tangatur murmuraret contra Deum, quod est Deum blasphemare. Et signanter dicit nisi in faciem benedixerit tibi, ut significet quia etiam in prosperitate in corde suo Deum quodammodo blasphemabat dum eius amori temporalia praeponebat, sed prosperitate sublata etiam in faciem blasphemaret, idest manifeste. Potest et aliter intelligi hoc quod dicit nisi in faciem benedixerit tibi, ut benedictio proprie sumatur et sit sensus: si tu paululum eum tangas prosperitatem terrenam auferendo, haec mihi accidant nisi manifestum fiat quod antea benedixerit tibi non in vero corde sed in facie, idest ad apparentiam hominum.
23. Satan wants to show that Job had served God because of the earthly prosperity he had attained, using an argument based on opposition. For if after earthly prosperity came to an end Job ceased fearing God, it would become clear that he feared God because of the earthly prosperity he was enjoying. So he adds, put forth your hand just a little and touch all that he has, by taking it away, if he does not bless you to your face, that is, curse you openly; literally, may misfortune come upon me. Note that even the hearts of truly just men are sometimes badly shaken by great adversity, but the deceitfully just are disturbed by a slight adversity, like men having no root in their virtue. So Satan wants to insinuate that Job was not truly just but only pretending to be. Thus he says that if he should be touched by even a very small adversity, he would murmur against God; that is, blaspheme him. He distinctly says, if he does not bless you to your face, to indicate that even in prosperity he was blaspheming God in a certain sense in his heart when he preferred temporal things to love of him. But when his prosperity is taken away, he would blaspheme God even to his face, that is, openly. The expression, if he does not bless you to your face, can be understood in another way, so that may be taken as a blessing properly speaking, and the sense would be this: If you should touch him even a little by taking away his earthly prosperity, may these things befall me if it does not become clear that before he blessed you not in his true heart, but to your face, that is, keeping up appearances before men.
24. Et quia, sicut dictum est, Dominus sanctorum virtutem vult omnibus esse notam, et bonis et malis, placuit sibi ut sicut bona facta eius omnes conspexerant ita etiam recta eius intentio omnibus fieret manifesta: et ideo voluit Iob prosperitate terrena privare, ut eo in Dei timore perseverante manifestum fieret quod ex recta intentione et non propter temporalia Deum timebat. Sed sciendum est quod Deus malos punit et per bonos angelos et per malos, sed bonis numquam adversitatem inducit nisi per malos: et ideo super beatum Iob adversitatem non nisi per Satan induci voluit, et propter hoc subditur dixit ergo Dominus ad Satan: ecce universa quae habet in manu tua sunt, idest potestati tuae trado, tantum in eum ne extendas manum tuam. Ex quo manifeste datur intelligi quod iustis viris Satan non quantum vult sed quantum permittitur nocere potest. Considerandum etiam quod dominus dictum non praecepit Satan ut Iob offenderet sed solum ei potestatem dedit, quia voluntas nocendi inest cuilibet malo ex se ipso sed potestas non nisi a Deo.
24. Because, as I have said, God wills the virtue of the saints to be known to all, both the just and the wicked, it pleased him that as all saw Job’s good deeds, his right intention should also be clearly shown to all. So he willed to deprive Job of his earthly prosperity, so that when he persevered in the fear of God, it would become clear that he feared God from a right intention, and not on account of temporal things. Note that God punishes wicked men through both the good and the wicked angels, but he never sends adversity on good men except through wicked angels. So he did not will that adversity be brought on blessed Job except through Satan, and because of this the text continues, and the Lord said to Satan: Behold, all that he has is in your power, that is, I surrender it to your power, only do not extend your hand to him. From this text we are clearly given to understand that Satan cannot harm just men as much as he wants, but only as much as he is permitted to do so. Consider also that the Lord did not command Satan to strike Job, but only gave him the power to do so, because the will to do harm is in each wicked person from himself, but the power of harming comes from God.
25. Patet igitur ex praedictis hanc fuisse causam adversitatis beati Iob ut eius virtus omnibus fieret manifesta, unde et de Tobia dicitur quod ideo Dominus ei tentationem evenire permisit ut posteris daretur exemplum patientiae eius sicut et sancti Iob. Cavendum autem est ne credatur dominum ex verbis Satan inductum esse ad permittendum Iob affligi, sed aeterna dispositione hoc ordinavit ad manifestandam virtutem Iob contra omnes calumnias impiorum: et ideo praemittitur calumnia et subsequitur divina permissio.
25. From what has been said already it is clear that the cause of the adversity of blessed Job was that his virtue should be made clear to all. So Scripture says of Tobias, thus the Lord permitted him to be tempted so that an example might be given to posterity of his patience, like blessed Job (Tob 2:12). Be careful not to believe that the Lord had been persuaded by the words of Satan to permit Job to be afflicted, but he ordered this from his eternal disposition to make clear Job’s virtue against the false accusations of the impious. Therefore, false accusations are placed first and the divine permission follows.
Lectio 3
Lecture 3
Tribulatio
The trial
1:12 Egressusque est Satan a facie Domini.
1:12 So Satan went forth from the face of the Lord.
1:13 Cum autem quadam die filii et filiae eius comederent et biberent vinum in domo fratris sui primogeniti,
1:13 Now on a certain day when his sons and daughters were eating and drinking wine, they were in their eldest brother’s house;
1:14 nuntius venit ad Iob qui diceret: Boves arabant et asinae pascebantur iuxta eos,
1:14 a messenger came to Job and said: The oxen were plowing and the asses feeding beside them,
1:15 et irruerunt Sabaei tuleruntque omnia et pueros percusserunt gladio, et evasi ego solus ut nuntiarem tibi.
1:15 and the Sabeans fell upon them and took everything. They slew the servants with the sword and I alone have escaped to tell you.
1:16 Cumque adhuc ille loqueretur venit alter et dixit: Ignis Dei descendit de caelo, et tactas oves puerosque consumpsit, et effugi ego solus ut nuntiarem tibi.
1:16 While he was still speaking, another messenger came and said: The fire of God fell from heaven and burned up the sheep and the servants consuming them. I alone escaped to tell you.
1:17 Sed adhuc illo loquente venit alius et dixit: Chaldaei fecerunt tres turmas et invaserunt camelos et tulerunt eos necnon et pueros percusserunt gladio, et ego fugi solus ut nuntiarem tibi.
1:17 While he was still speaking, there another messenger came and said: The Chaldeans formed three companies and made a raid on the camels and took them and slew the servants with the sword; and I alone escaped to tell you.
1:18 Adhuc loquebatur ille ei et ecce alius intravit et dixit: Filiis tuis et filiabus vescentibus et bibentibus vinum in domo fratris sui primogeniti,
1:18 While he was still speaking, another messenger entered and said: Your sons and daughters were eating and drinking wine in their eldest brother’s house,
1:19 repente ventus vehemens irruit a regione deserti et concussit quatuor angulos domus, quae corruens oppressit liberos tuos et mortui sunt et effugi ego solus ut nuntiarem tibi.
1:19 and a violent wind suddenly rushed in from the desert and struck the four corners of the house. It fell on your children and they are dead, and I alone escaped to tell you.
26. Egressusque est Satan a facie Domini, etc. Posita causa adversitatis beati Iob, consequenter ostenditur qualiter ei huiusmodi adversitas supervenit. Et quia tota inducta est per Satan, ideo de ipso primo dicitur egressusque est Satan a facie Domini, quasi ad utendum potestate sibi permissa. Et signanter dicitur quod egressus est a facie Domini, nam Satan secundum quod potestas ei permittitur nocendi alicui coram facie domini est, quia ex rationabili Dei voluntate hoc accidit, sed dum exequitur permissam sibi potestatem a facie domini exit, quia ab intentione permittentis recedit; quod in proposito apparet: permissum enim fuit ei a Deo ut posset nocere Iob ad manifestandam eius virtutem, sed Satan non propter hoc eum afflixit sed ut eum ad impatientiam et blasphemiam provocaret.
26. Then Satan went from the face of the Lord. After the cause of the blessed Job’s adversity has been considered, the text shows as a consequence how such adversity came upon him. Because all the adversity was produced by Satan, the text therefore speaks about him first, saying, so Satan went forth from the face of the Lord, as if to use the power permitted to him. It is expressly stated, he went forth from the face of the Lord, for Satan is in the presence of the face of the Lord in that the power of harming someone is permitted him, because this happens according to the reasonable will of God, but when he uses this power permitted to him, he goes forth from the face of the Lord, because he turns away from the intention of the one giving him permission. This is apparent in the case in question: for he was permitted by God to harm Job to make Job’s virtue clearly known. However, Satan did not inflict him for this reason, but to provoke him to impatience and blasphemy.
Simul autem in hoc manifeste apparet verum esse quod supra diximus, Satan affuisse inter filios Dei coram eo assistentes secundum quod assistere dicuntur Deo aliqui prout divino iudicio et examini subduntur, non secundum quod assistere coram Deo dicuntur qui Deum vident: unde et hic non dicitur quod Satan abiecerit a facie sua Deum sed quod egressus est a facie Domini, quasi ab intentione providentiae eius recedens licet ordinem providentiae effugere non valens.
At the same time, what we said above appears clearly true in this text. Satan came to present himself among the sons of God assisting in his presence in the sense that some are said to assist in the presence of God who are subject to divine judgment and examination, not in the sense that they assist in the presence of God who see God. So here the text does not say Satan cast God away from his face, but that he went forth from the presence of God, as though he turned away from the intention of his providence, although he was not strong enough to escape the order of providence.