Commentary on the Book of Job (Expositio Super Iob ad Litteram)

471 Pages·2010·2.59 MB·English

by  Thomas Aquinas (translated by Brian Mulladay

Expositio super Iob ad litteram
COMMENTARY ON THE BOOK OF
JOB
by
Thomas Aquinas
translated by Brian Mulladay
edited and html-formated by Joseph Kenny, O.P.
CONTENTS
PROLOGUE
CHAPTER ONE: THE FIRST TRIAL
The First Lesson: Introduction
The Second Lesson: Satan's Request
The Third Lesson: The Trial
The Fourth Lecture: Job's Submission
CHAPTER TWO — THE SECOND TRIAL
The First Lesson: Satan tries Job in his Flesh
The Second Lesson: Job Humbled
CHAPTER THREE — JOB'S LAMENT
The First Lesson: Job Curses His Life
Second Lesson: Job Would Rest in Peace with the Dead
Third Lesson: Like The Unhappy
CHAPTER FOUR: THE DISCOURSE OF ELIPHAZ
First Lesson: On The Impatience of Job
The Second Lesson: Job and His Family Justly Punished
The Third Lesson: the Nocturnal Vision of Eliphaz
CHAPTER FIVE: THE DISCOURSE OF ELIPHAZ CONTINUES
The First Lesson: Only the Blameworthy are Punished
The Second Lesson: Providence Governs the World
The Third Lesson God will pardon Job if he recognizes his Sin
CHAPTER SIX: THE DISCOURSE OF JOB
The First Lesson Job is Wounded by God and Desires not to
Exist
The Second Lesson: Job Feels Betrayed by his Friends
CHAPTER SEVEN: THE HUMAN CONDITION
The First Lesson: Life is Combat and Drudgery
The Second Lesson: The Pains of Life
The Third Lesson: Job Laments his Terrible Destiny
The Fourth Lesson: The Prayer of Job
CHAPTER EIGHT THE DISCOURSE OF BILDAD: THE
ALLEGORY OF THE RUSH
The First Lesson: God is Just
The Second Lesson: God's Justice is Traditional Doctrine
CHAPTER NINE: THE PROBLEM OF EVIL (THE FIRST
APPROACH)
The First Lesson: God is Almighty
The Second Lesson: God is Infinitely Wise
The Third Lesson: Job Cannot Struggle against God
The Fourth Lesson: The Cruel Lot of the Just and the Wicked
CHAPTER TEN: THE SPECIAL PROBLEM OF THE
SUFFERING OF THE JUST
The First Lesson: Job Returns to Himself: The Creator does not
deny His Creature
The Second Lesson: Is Job Blameworthy?
The Third Lesson: Job Desires a Respite
CHAPTER ELEVEN: LAW AND DIVINE TRANSCENDENCE
The First Lesson: The Infinite Grandeur of God
The Second Lesson: The Great Infinity of God
CHAPTER TWELVE: WHAT EXPERIENCE TEACHES US
ABOUT GOD
The First Lesson: God Aids the Humble
The Second Lesson: God rules Everything
CHAPTER THIRTEEN PROSPERITY AND ADVERSITY
The First Lesson: The Perversity of the Friends of Job
The Second Lesson: Job asks God what Grievances He has
against Him
CHAPTER FOURTEEN: TRUE RETRIBUTION
The First Lesson: Wonder about Divine Care
The Second Lesson: The Hope for Another Life
The Third Lesson: The Strength of the Tree and the Weakness of
Man
The Fourth Lesson: Waiting for Darkness and Hope of
Resurrection
The Fifth Lesson: One cannot return from Sheol
CHAPTER FIFTEEN: NEW CONDEMNATION OF JOB
The First Lesson: Job's Pride and Presumption
The Second Lesson: Divine Punishment is Inevitable
The Third Lesson: The Unhappy Finish of the Wicked
CHAPTER SIXTEEN: THE ANSWER OF JOB TO ELIPHAZ
The First Lesson: Job again describes his Trials
The Second Lesson: The Promises of His Friends are Vain
CHAPTER SEVENTEEN: JOB COUNTS ON GOD'S
FRIENDSHIP
The First Lesson: Job call on God
The Second Lesson: Job Ridicules his Friends
CHAPTER EIGHTEEN: THE INEXORABLE FATE OF THE
WICKED
The First Lesson: The Response of Baldath
The Second Lesson: The Pains of the Sinner
CHAPTER NINETEEN: JOB ANSWERS BALDATH
The First Lesson: A New Description of his Misfortune
The Second Lesson: Job's Great Profession of Faith: His
Redeemer Lives
CHAPTER TWENTY: SOPHAR'S ANSWER: THERE IS A
FUTURE LIFE, BUT ALSO SANCTIONS ON EARTH
The First Lesson: The Success of the Sinner is Short-lived
The Second Lesson: The Punishment of the Wicked
CHAPTER TWENTY ONE: THE SECOND ANSWER OF JOB
TO SOPHAR
The First Lesson: The Prosperity of the Wicked is a Fact
The Second Lesson: Job Strengthens his Opinion
CHAPTER TWENTY TWO: THE THIRD DISCOURSE OF
ELIPHAZ
The First Lesson: Job is Presumptuous
The Second Lesson: The Justice of God Triumphs
CHAPTER TWENTY THREE: THE DISCOURSE OF JOB
The Lesson: Job Appeals to the Judgment of God
CHAPTER TWENTY FOUR: JOB CONTINUES
The Lesson: The Reconciliation of Evil with the Power and the
Wisdom of God
CHAPTER TWENTY FIVE: THE SHORT ANSWER OF
BALDATH
The Lesson:
CHAPTER TWENTY SIX: THE LAST RESPONSE OF JOB
CHAPTER TWENTY SEVEN: JOB CONTINUES HIS ANSWER
The Lesson: The Prosperity of Evildoers is not against Divine
Providence
CHAPTER TWENTY EIGHT: JOB CONTINUES HIS
DISCOURSE-IN PRAISE OF WISDOM
The First Lesson: Wisdom is not in a Determined Place
The Second Lesson: Where Wisdom is Found
CHAPTER TWENTY NINE: JOB CONTINUES RECALLING THE
PAST
The Lesson: The Happy Days of Job
CHAPTER THIRTY: THE DISCOURSE OF JOB CONTINUES
The Lesson: His Present Distress
CHAPTER THIRTY ONE: JOB SEEKS JUSTICE
The First Lesson: Job is Chaste, Just and Good
The Second Lesson: Job concludes his Defense
CHAPTER THIRTY TWO: THE DISCOURSE OF ELIUD
The Lesson: Introductory Remarks
CHAPTER THIRTY THREE: ELIUD EXHORTS JOB TO
REPENTANCE
The First Lesson: What Job should Confess
The Second Lesson: God teaches Men in many Ways
CHAPTER THIRTY FOUR: DISCOURSE ON DIVINE JUSTICE
The First Lesson: God is Just to the Individual
The Second Lesson: God punishes the People
CHAPTER THIRTY FIVE: ELIUD CONTINUES HIS
DISCOURSE
The Lesson: Man's Deeds are not Indifferent to God
CHAPTER THIRTY-SIX: GOD ALONE IS JUST
The First Lesson: The True Meaning of the Sufferings of Job
The Second Lesson: Hymn to the Almighty
CHAPTER THIRTY SEVEN: HYMN TO YAHWEH
The First Lesson: The Wisdom of the Almighty
The Second Lesson: Eliud Completes his Praise of God
CHAPTER THIRTY EIGHT: GOD RESOLVES THE QUESTION
The First Lesson: What Can Man Understand?
The Second Lesson: God's Marvels on Earth, in the Sea and the
Air
The Third Lesson: The Marvels of the Animal Kingdom
CHAPTER THIRTY NINE: GOD CONTINUES HIS DISCOURSE
The Lesson: The Marvels of the Animal Kingdom
CHAPTER FORTY: THE COMMAND OF GOD OVER THE
POWERS OF EVIL
The First Lesson: God Strengthens Job in his Weakness
The Second Lesson: Behemoth or the Elephant as a Metaphor
for the Devil
The Third Lesson: Leviathan as a Metaphor for the Devil
CHAPTER FORTY ONE: THE GREAT POWER OF SATAN
The First Lesson: God can not be Reproached
The Second Lesson: How Satan acts in Sinners
CHAPTER FORTY TWO: JOB'S REPENTANCE
EPILOGUE
Prooemium PROLOGUE
Sicut in rebus quae naturaliter Just as things which are generated
generantur paulatim ex imperfecto ad naturally reach perfection from
perfectum pervenitur, sic accidit imperfection by small degrees, so it is
hominibus circa cognitionem veritatis; with men in their knowledge of the
nam a principio parvum quid de truth. For in the beginning they
veritate attigerunt, posterius autem attained a very limited understanding
quasi pedetentim ad quandam of the truth, but later they gradually
pleniorem mensuram veritatis came to know the truth in fuller
pervenerunt: ex quo contigit multos a measure. Because of this many erred
principio propter imperfectam in the beginning about the truth from
cognitionem circa veritatem errasse. an imperfect knowledge. Among
Inter quos aliqui extiterunt qui divinam these, there were some who excluded
providentiam auferentes omnia divine providence and attributed
fortunae et casui attribuebant: et everything to fortune and to chance.
priorum quidem intantum ad hoc Indeed the opinion of these first men
invaluit opinio ut ponerent mundum was not correct because they held that
casu factum esse et ea quae naturaliter the world was made by chance. This
generantur casui attribuerent, sicut is evident from the position of the
perspici potest ex positionibus ancient natural philosophers who
antiquorum naturalium ponentium admitted only the material cause.
solum causam materialem; posteriorum Even some later men like Democritus
etiam quidam, ut Democritus et and Empedocles attributed things to
Empedocles, plurima casui chance in most things. But by a more
attribuebant. Sed posteriorum profound diligence in their
philosophorum diligentia perspicacius contemplation of the truth later
intuens veritatem, evidentibus indiciis philosophers showed by evident
et rationibus ostenderunt res naturales proofs and reasons that natural things
providentia agi: non enim tam certus are set in motion by providence. For
cursus in motu caeli et siderum et in such a sure course in the motion of
aliis naturae effectibus inveniretur nisi the heavens and the stars and other
haec omnia a quodam intellectu effects of nature would not be found
supereminente ordinata gubernarentur. unless all these things were governed
and ordered by some intellect
transcending the things ordered.
Opinione igitur plurimorum firmata in Therefore after the majority of men
hoc quod res naturales non casu sed asserted the opinion that natural
providentia agerentur propter ordinem things did not happen by chance but
qui manifeste apparet in eis, emersit by providence because of the order
dubitatio apud plurimos de actibus which clearly appears in them, a
hominum, utrum res humanae casu doubt emerged among most men
procederent an aliqua providentia vel about the acts of man as to whether
ordinatione superiori gubernarentur. human affairs evolved by chance or
Cui quidem dubitationi maxime were governed by some kind of
fomentum ministravit quod in providence or a higher ordering. This
eventibus humanis nullus certus ordo doubt was fed especially because
apparet: non enim semper bonis bona there is no sure order apparent in
eveniunt aut malis mala, neque rursus human events. For good things do not
semper bonis mala aut malis bona, sed always befall the good nor evil things
indifferenter bonis et malis et bona et the wicked. On the other hand, evil
mala. Hoc igitur est quod maxime things do not always befall the good
corda hominum commovit ad nor good things the wicked, but good
opinandum res humanas providentia and evil indifferently befall both the
divina non regi, sed quidam eas good and the wicked. This fact then
casualiter procedere dicunt nisi especially moved the hearts of men to
quatenus providentia et consilio hold the opinion that human affairs
humano reguntur, quidam vero caelesti are not governed by divine
fato eorum eventus attribuunt. providence. Some said that human
affairs proceed by chance except to
the extent that they are ruled by
human providence and counsel,
others attributed their outcome to a
fatalism ruled by the heavens.
Haec autem opinio maxime humano This idea causes a great deal of harm
generi nociva invenitur; divina enim to mankind. For if divine providence
providentia sublata, nulla apud is denied, no reverence or true fear of
homines Dei reverentia aut timor cum God will remain among men. Each
veritate remanebit, ex quo quanta man can weigh well how great will
desidia circa virtutes, quanta pronitas be the propensity for vice and the
ad vitia subsequatur satis quilibet lack of desire for virtue which
perpendere potest: nihil enim est quod follows from this idea. For nothing so
tantum revocet homines a malis et ad calls men back from evil things and
bona inducat quantum Dei timor et induces them to good so much as the
amor. Unde eorum qui divino spiritu fear and love of God. For this reason
sapientiam consecuti sunt ad aliorum the first and foremost aim of those
eruditionem, primum et praecipuum who had pursued wisdom inspired by
studium fuit hanc opinionem a cordibus the spirit of God for the instruction of
hominum amovere; et ideo post legem others was to remove this opinion
datam et prophetas, in numero from the hearts of men. So after the
Hagiographorum, idest librorum per promulgation of the Law and the
spiritum Dei sapienter ad eruditionem Prophets, the Book of Job occupies
hominum conscriptorum, primus first place in the order of Holy
ponitur liber Iob, cuius tota intentio Scripture, the books composed by the
circa hoc versatur ut per probabiles wisdom of the Holy Spirit for the
rationes ostendatur res humanas divina instruction of men. The whole
providentia regi. intention of this book is directed to
this: to show that human affairs are
ruled by divine providence using
probable arguments.
Proceditur autem in hoc libro ad The methodology used in this book is
propositum ostendendum ex to demonstrate this proposition from
suppositione quod res naturales divina the supposition that natural things are
providentia gubernentur. Id autem quod governed by divine providence. The
praecipue providentiam Dei circa res affliction of just men is what seems
humanas impugnare videtur est afflictio especially to impugn divine
iustorum: nam quod malis interdum providence in human affairs. For
bona eveniant, etsi irrationabile primo although it seems irrational and
aspectu videatur et providentiae contrary to providence at first glance
contrarium, tamen utcumque habere that good things sometimes happen to
potest aliquam excusationem ex evil men, nevertheless this can be
miseratione divina; sed quod iusti sine excused in one way or another by
causa affligantur totaliter videtur divine compassion. But that the just
subruere providentiae fundamentum. are afflicted without cause seems to
Proponitur igitur ad quaestionem undermine totally the foundation of
intentam, quasi quoddam thema, providence. Thus the varied and
multiplex et gravis afflictio cuiusdam grave afflictions of a specific just
viri in omni virtute perfecti qui dicitur man called Job, perfect in every
Iob. virtue, are proposed as a kind of
theme for the question intended for
discussion.
Fuerunt autem aliqui quibus visum est But there were some who held that
quod iste Iob non fuerit aliquid in Job did not exist, but that this was a
rerum natura, sed quod fuerit quaedam parable made up to serve as a kind of
parabola conficta ut esset quoddam theme to dispute providence, as men
thema ad providentiae disputationem, frequently invent cases to serve as a
sicut frequenter homines confingunt model for debate. Although it does
aliqua facta ad disputandum de eis. Et not matter much for the intention of
quamvis ad intentionem libri non the book whether or not such is the
multum differat utrum sic vel aliter case, still it makes a difference for the
fuerit, refert tamen quantum ad ipsam truth itself. This aforementioned
veritatem. Videtur enim praedicta opinion seems to contradict the
opinio auctoritati sacrae Scripturae authority of Scripture. In Ezechiel,
obviare: dicitur enim Ez. XIV 14 ex the Lord is represented as saying, “If
persona domini si fuerint tres viri isti in there were three just men in our
medio eius, Noe, Daniel et Iob, ipsi midst, Noah, Daniel, and Job, these
iustitia sua liberabunt animas suas; would free your souls by their
manifestum est autem Noe et Danielem justice.” (Ez. 14:14) Clearly Noah
homines in rerum natura fuisse, unde and Daniel really were men in the
nec de tertio eis connumerato, scilicet nature of things and so there should
de Iob, in dubium debet venire. Dicitur be no doubt about Job who is the
etiam Iac. V 11 ecce beatificamus eos third man numbered with them. Also,
qui sustinuerunt; sufferentiam Iob James says, “Behold, we bless those
audistis et finem domini vidistis. Sic who persevered. You have heard of
igitur credendum est Iob hominem in the suffering of Job and you have
rerum natura fuisse. seen the intention of the Lord.”
(James 5:11) Therefore one must
believe that the man Job did really
exist.
Quo autem tempore fuerit vel ex quibus However, as to the epoch in which he
parentibus originem duxerit, quis etiam lived, who his parents were or even
huius libri fuerit auctor, utrum scilicet who the author of the book was, that
ipse Iob hunc librum conscripserit de se is whether Job wrote about himself as
quasi de alio loquens, an alius de eo if speaking about another person, or
ista retulerit, non est praesentis whether someone else reported these
intentionis discutere. Intendimus enim things about him is not the present
compendiose secundum nostram intention of this discussion. With trust
possibilitatem, de divino auxilio in God’s aid, I intend to explain this
fiduciam habentes, librum istum qui book entitled the Book of Job briefly
intitulatur beati Iob secundum as far as I am able according to the
litteralem sensum exponere; eius enim literal sense. The mystical sense has
mysteria tam subtiliter et diserte beatus been explained for us both accurately
Papa Gregorius nobis aperuit ut his and eloquently by the blessed Pope
nihil ultra addendum videatur. Gregory so that nothing further need
be added to this sort of commentary.
Caput 1
CHAPTER ONE: THE FIRST TRIAL
The First Lesson: Introduction
שיאִ הָ הָיהָ וְ ומשְ בויאִ ץוע־ץרֶ אֶ בְ הָיהָ שיאִ 1. There was a man in the Land of
1 ׃ערָ מֵ רסָ וְ םיהִ לאֱ ארֵ יוִ רשָ ָיוְ םתָ אוההַ Hus whose name was Job. He was
a man without guile and upright,
2 ׃תונבָ שולשָ וְ םיִנבָ העָ בְ שִ ול ודלְ וִָיוַ
and he feared God and turned
יפֵ לְ א תשֶ לשְ ו ןאֹצ־יפֵ לְ א תעַ בְ שִ והֵנקְ מִ יהִ ְיוַ
away from evil. 2 There were born
תואמֵ שמֵ חֲ וַ רקָ בָ־דמֶ צֶ תואמֵ שמֵ חֲ וַ םילִ מַ גְ
to him seven sons and three
אוההַ שיאִ הָ יהִ ְיוַ דֹאמְ הבָ רַ הדָ בֻ עֲ וַ תונותאֲ
daughters. 3 His property was
ושעָ וְ ויָנבָ וכלְ הָ וְ ׃םדֶ קֶ־יֵנבְ־לכָ מִ 3 לודגָ seven thousand sheep and three
וארְ קָ וְ וחלְ שָ וְ ומוי שיאִ תיבֵ התֶ שְ מִ thousand camels; five hundred
׃םהֶ מָ עִ תותשְ לִ וְ לֹכאֱ לֶ םהֶ יתֵ ֹיחְ א תשֶ לשְ לִ yoke of oxen and five hundred she-
בויאִ חלַ שְ ִיוַ התֶ שְ מִ הַ ימֵ ְי ופיקִ הִ יכִ יהִ ְיוַ 4 asses and a great number of
servants. So this man was
תולֹע הלָ עֱ הֶ וְ רקֶֹבבַ םיכִ שְ הִ וְ םשֵ דְ קַ ְיוַ
accounted great among all the
יַנבָ ואטְ חָ ילַ וא בויאִ רמַ א יכִ םלָ כֻ רפַ סְ מִ
peoples of the East. 4 His sons
5 םיהִ לאֱ וכרֲ בֵ ו
used to go and hold banquets in
each other’s houses, each one on
his appointed day. And they would
send and invite their sisters to eat
and drink with them. 5 When the
days of the feast had run their
course, Job would send for them
and purify them; and rising at
dawn, he offered burnt holocausts
for each one. For Job said,: It may
be that my sons have sinned and
blessed God in their hearts. Job did
this every day.
Vir erat in terra Hus et cetera. Quia, sicut dictum est, intentio huius libri tota ordinatur
ad ostendendum qualiter res humanae providentia divina regantur, praemittitur quasi
totius disputationis fundamentum quaedam historia in qua cuiusdam viri iusti multiplex
afflictio recitatur: hoc enim est quod maxime videtur divinam providentiam a rebus
humanis excludere. Huius igitur viri primo persona describitur, et quantum ad sexum
dum dicitur vir erat: hic enim sexus ad perferendas molestias invenitur robustior;
describitur etiam quantum ad patriam cum dicitur in terra Hus, quae est in partibus
orientis, et quantum ad nomen cum dicitur nomine Iob: et videntur haec duo posita esse
ad insinuandum hoc quod dicitur non esse parabolam sed rem gestam.
As was said [in the Prologue], because the whole intention of this book is ordered to
showing how human affairs are ruled by divine providence, and a kind of history is put
first in which the numerous sufferings of a certain just man are related as the foundation
of the whole debate. For it is affliction like this which seems most of all to exclude
divine providence from human affairs. First, therefore, the person of this man is
described as to his sex when the text says, “There was a man.” This sex is found
stronger in suffering troubles. He is also described as to his land of origin when the text
continues, “in the land of Hus,” which is situated in the East. His name is given next,
“whose name was Job.” These two things seem to have been put in the text to suggest
that this is not a parable but recounts a real deed.
Et ne aliquis adversitates quae postmodum inducuntur pro peccatis huius viri ei
accidisse crederet, consequenter describitur eius virtus, per quam a peccatis
demonstratur immunis. Sciendum siquidem est hominem tripliciter peccare: sunt enim
quaedam peccata quibus peccatur in proximum, sicut homicidia, adulteria, furta et alia
huiusmodi; quaedam quibus peccatur in Deum, sicut periurium, sacrilegium,
blasphemia et huiusmodi; quaedam quibus unusquisque in se ipsum peccat, secundum
illud apostoli Cor. VI 18 qui fornicatur, in corpus suum peccat. In proximum autem quis
peccat dupliciter, occulte per dolum et manifeste per vim; hic autem vir per dolum
proximum non circumvenit, unde dicitur et erat vir ille simplex: simplicitas enim
proprie dolositati opponitur; nulli violentiam intulit, sequitur enim et rectus: rectitudo
enim ad iustitiam proprie pertinet, quae in aequalitate consistit, secundum illud Is.
XXVI 7 semita iusti recta est, rectus callis iusti ad inambulandum. Quod autem in
Deum non peccaverit aperte ostenditur per hoc quod subditur ac timens Deum, in quo
reverentia ad Deum designatur. Quod etiam in se ipsum non peccaverit ostenditur in hoc
quod subditur ac recedens a malo, quia malum odio habuit propter se ipsum, non solum
propter nocumentum proximi vel offensam Dei.
His virtue is then described and in this he is shown to be free from sin, lest anyone think
that the adversities which are set down in the account afterwards happened to him
because of his sins. One should that a man sins in three ways. There are certain sins in
which he sins against neighbor, like murder, adultery, theft and the like. There are
certain sins in which he sins against God like perjury, sacrilege, blasphemy and the like.
There are sins in which he sins against himself, as St. Paul says in I Cor., “He who
fornicates, sins against his own body.” (6:18) One sins against his neighbor in two ways,
either secretly by fraud or in openly by violence. But this man did not deceive his
neighbor by fraud, for the text says, “He was without guile (simplex).” Being without
guile (simplex) is properly opposed to fraud. Nor did he render violence against anyone,
for the text continues, “and upright.” For uprightness properly belongs to justice, which
consists in the mean between good and evil, as Isaiah says, “The way of the just is
upright; you make straight the path the righteous walk.” (26:7) The text clearly indicates
that he did not sin against God openly when it continues, “and he feared God,” which
designates to his reverence for God. The fact that he also did not sin against himself is
shown when the text puts, “and turned away from evil,” because he regarded evil with
hatred for his own sake, not only for the sake of the harm of his neighbor or the offense
of God.
Descripta igitur huius viri et persona et virtute, eius prosperitas consequenter ostenditur,
ut ex praecedenti prosperitate gravior sequens iudicetur adversitas, simul etiam ad
ostendendum quod ex prima Dei intentione iustis semper bona tribuuntur non solum
spiritualia sed etiam temporalia; sed quod aliquando iusti adversitatibus premantur
accidit propter aliquam specialem causam: unde et a principio homo sic institutus fuit ut
nullis subiaceret perturbationibus si in innocentia permansisset. Principium autem
prosperitatis temporalis, post bonam consistentiam personae propriae, consistit in
personis coniunctis et praecipue in natis qui sunt quodammodo aliquid parentum.
Describitur igitur primo eius prosperitas quantum ad fecunditatem prolis, cum dicitur
natique sunt ei septem filii et tres filiae. Convenienter numerosior multitudo marium
quam feminarum ponitur quia parentes magis affectare solent filios quam filias, tum
quia id quod perfectius est desiderabilius est, mares autem comparantur ad feminas sicut
perfectum ad imperfectum, tum quia in auxilium rerum gerendarum solent esse parentes
magis nati quam natae.
When both the person and the virtue of this man have been described then his prosperity
is shown so that the adversity which follows may be judged to be more grave because of
the prosperity which precedes it. At the same time, this also demonstrates that not only
spiritual goods but also temporal goods are given to the just from God’s first intention.
But the fact just are sometimes afflicted with adversities happens for some special
reason. Hence from the beginning, man was so established that he would not have been
subject to any disturbances if he had remained in innocence. Now after the good firmly
held in one’s own person, an element of temporal prosperity consists in the persons who
are kin to a man and especially in the children born to him, who are in a certain sense a
part of their parents. Therefore, Job’s prosperity is first described in terms of the fertility
of his children when the text says, “There were born to him seven sons and three
daughters.” The number of the men is fittingly greater than the number of women
because parents usually have more affection for sons than for daughters. This is both
because what is more perfect is more desirable (men are compared to women as prefect
to imperfect) and because those born males are usually of more help in managing
business than those born females.
Deinde ostenditur prosperitas eius quantum ad multitudinem divitiarum et praecipue in
animalibus: nam circa principium humani generis, propter hominum paucitatem,
agrorum possessio non ita pretiosa erat sicut animalium, et maxime in partibus orientis
in quibus usque hodie sunt pauci habitatores prae latitudine regionis. Inter animalia
autem primo ponuntur ea quae maxime deserviunt ad victum et vestitum personae,
scilicet oves, unde dicitur et fuit possessio eius septem millia ovium; secundo ponuntur
ea quae maxime deserviunt ad onera deferenda, scilicet cameli, et hoc est quod subditur
et tria millia camelorum; tertio ponuntur ea quae deserviunt ad culturam agrorum, et hoc
est quod subditur quingenta quoque iuga boum; quarto ponuntur animalia quibus
homines ad vecturam utuntur, unde sequitur et quingentae asinae, ex quibus muli
generantur, quibus antiqui maxime insidebant. Sub istis autem quatuor generibus
animalium comprehenduntur omnia alia quae ad eosdem usus deserviunt, puta sub
ovibus omnia victui et vestitui necessaria, et sic de reliquis. Et quia homines multas
divitias possidentes ad eas gubernandas multitudine indigent famulorum, convenienter
subditur ac familia multa nimis. Consequenter ponitur prosperitas eius quantum ad