Job — Chapter 1

Vir erat in terra Hus

Corderius opens the commentary on the word "vir" (man/male), noting that the Greeks read not aner but anthropos (human being, not merely male), denoting the substance and nature common to humanity. Origen annotated this, and St. Chrysostom in the Catena (translated by Comitolus) explains why the sacred author begins thus: one about to narrate a life of illustrious virtue far surpassing our way of living must first present the nature, so that none may suppose, from the incredible magnitude of the conflicts and patience, that this man was endowed with a foreign and superhuman nature. Chrysostom adds: he indicated common nature so as to show what was peculiar in his purpose — for though sharing the same nature as others, by virtue he surpassed many. According to the Greek exposition, anthropos here denotes the weakness of human nature; so also below, ch. 7: "What is man, that thou dost magnify him?" Secondly, and in almost contrary mode, most Latin interpreters following Jerome and Bede hold that "vir" here denotes not substance but quality and virtue of soul: that Job signifies not a weak little man but a truly strong and generous man who so boldly contended with the very demon, resisted him so forcefully, broke his strength, most nobly routed that infernal enemy, and finally triumphed over him gloriously. This reading is more conformable to the Hebrew text, where the word is not Adam (referring to the bodily nature of man), nor Enos (designating the spiritual substance), but isch, which properly connotes virile strength. Eusebius in Praeparatio Evangelica XI.6 observes that isch derives from esh meaning fire, since a man is of fiery, active, efficacious, and vigorous nature in comparison with a woman. Herodotus similarly said, "Many are humans, but few are men." Thirdly, Pineda holds the word "vir" here is a title of honor and dignity, meaning prince or chief. The commentator prefers the middle opinion, that "vir" denotes virile strength: thus Job is distinguished from women by fortitude, from children by wisdom, from brutes by reason. As Gregory says in Moral. XXVIII.4, Sacred Scripture calls those "men" who follow the ways of the Lord with firm and not dissolute steps.

In terra Hus nomine Job

Corderius comments on "nomine Job," noting four interpretations of this name among the exegetes. The first and most etymologically proper interpretation, followed by Gregory, Philip the Presbyter, Chrysostom, and Jerome (De Nominibus Hebraicis), is that "Job" means "groaning," "mourning," or "howling," from the root iabab, which appears once in Scripture at Judges 5:28, where the mother of Sisera howled through the window. Hebrew grammarians note this verb properly denotes a battle cry, which is also most apt for Job's combats with the infernal enemy. The second etymology comes from Origen (Hom. 4.14 on Joshua ch. 11), deriving it from aiab meaning "to be an enemy" or "to be hated," so that "Job" in the passive sense means "the one who is hated" or "the one enduring enmity," as he sustained the most vexatious enmities of the demon and even his friends. The third interpretation is from Didymus in the Catena, for whom Job means "patient"; this agrees more with the virtue of patience, which shone preeminently in this holy man, than with strict etymology — Job's patience has become proverbial. The fourth is from St. Cyprian Against the Jews, where "Job" is interpreted as "most dear to God," a sense that Pineda finds difficult to derive from the Hebrew, Syriac, or Arabic, though none can reasonably deny it suits the man himself, since God explicitly testifies in Job 1:8 that there is no one like him on earth, a man simple and upright. Corderius concludes that all four interpretations fittingly apply to Job and, since Job bore the type of Christ, to Christ himself: Christ is the man of sorrows (Is. 53:3), the one hated and persecuted, the patient one par excellence, and the most beloved of the Father (Matt. 3:17).

Et erat vir ille simplex

On "and that man was simple and upright" (simplex et rectus): Corderius treats the virtue of simplicity at length. St. Thomas (II-II, Q. 111, a. 3 ad 3) places simplicity under the virtue of truth, distinct from it only by reason; he teaches that simplicity is so named because it does not tend in contrary directions, nor intends inwardly something other than it presents outwardly, nor mixes any deception into words or conduct. Many Greek Fathers take "simplicity" as agnêsikakia, the forgetting of injuries, referring to that equable state of soul that cannot be moved by turbulent affections or incited to revenge. So Basil (Shorter Rules, q. 245) and Chrysostom (Hom. 24 on Matt.) explain Christ's command "be simple as doves." Others define simplicity as the perfection of life, confirming this from the Hebrew tam, meaning "perfect, innocent, complete, immaculate." In Scripture simplicity and innocence are often interchangeable: David says Ps. 25:1 "I have walked in my innocence," where Aquila renders "in simplicity." And in Genesis 17:1, God's command to Abraham, "Walk before me and be perfect," in Hebrew reads "be simple" — so simplicity is an outstanding mode of life, perfected in all virtues, precious before God. The LXX rendered Abraham's text: "Be pleasing in my sight and be blameless" — showing that candid simplicity and moral innocence are most pleasing to God, in whom he is well pleased; which is why Pope Innocent VIII (according to Onuphrius) chose Ps. 25:11 as his motto. In this sense "a simple man" equals an integral whole, since a double or manifold man is not integral but defective and halved.

Homo simplex et rectus ac timens Deum

On the fourfold description of Job — simplex, rectus, timens Deum, recedens a malo: Corderius treats each adjective as a distinct virtue. "Simplex" (simple): interior integrity, the absence of duplicity between interior and exterior; the soul whose face and heart are the same. "Rectus" (upright): moral rectitude in practical life, justice toward God and neighbor — the Greek word is euthudia (straight path), the Hebrew yashar (level, smooth). "Timens Deum" (fearing God): the virtue of religion in its fullest expression — not servile fear of punishment but filial fear of offending divine majesty, which is the beginning of wisdom (Prov. 1:7). "Recedens a malo" (turning away from evil): active avoidance of occasions of sin, not merely passive innocence but vigilant retreat from whatever could endanger the soul. Corderius notes these four virtues correspond to the four cardinal virtues: simplicity to prudence (knowing oneself), rectitude to justice, fear of God to fortitude (enduring evil rather than committing it), turning from evil to temperance. Gregory (Moral. I.12-14): Job in these four qualities possessed the fullness of virtue — natural, moral, and supernatural.

Natique sunt ei septem filii

On the seven sons and three daughters, and the great possessions: Corderius notes that abundant offspring was always considered a very great blessing under both natural law and written law, thought to be granted only by a favorable and benevolent God. He cites God's promise to Abraham (Gen. 22:17): "I will bless thee and multiply thy seed as the stars of heaven" — which in the Greek text is doubly emphatic (eulogon eulogeso, plethunon plethuno). David sings (Ps. 127:3): "Sons are a heritage of the Lord, the fruit of the womb a reward." Basil, Theodoret, and Euthymius interpret this as sons constituting an immense inheritance. Sirach 44:11 declares: "With their seed their blessings remain; their holy inheritance abides with their offspring." Fruitfulness is praised as the particular blessing of those who fear the Lord (Ps. 112:1-2; 128:3). Rachel's plea to Jacob ("Give me children"), and his response ("Am I in place of God?"), shows that the procreation of children is not so much the work of human will as a special gift of the Supreme Being — as Jacob likewise acknowledged when calling his children a gift of God (Gen. 33:5).

Et ibant filii ejus et faciebant

On the banquets of Job's children and his early-morning sacrifices: Job's sons celebrated feasts in turn at one another's houses. Corderius notes the force of pleasure in banquets, citing Heraclitus ("It is more difficult to resist pleasure than anger"), and Aristotle (Ethics X.1) who teaches that all men tend toward what is pleasant. Knowing that the passion of pleasure is never more powerful than at banquets, and can lead even the best men astray, Job, solicitous for his children's salvation, allowed himself no rest until he had purified them and propitiated the divine Majesty with proper offerings and sacrifices. On "rising very early" (diluculo): the Hebrew hischim means literally to be early or to dawn. Job rose at the first twilight of morning, as if with David he could say (Ps. 119:147): "I rose before dawn." Chrysostom observes that Job spent sleepless nights in order to stand at the altar at the earliest hour. He offered not just any sacrifice but the most noble — the holocaust — by which the mind of the offerer, together with the victim consumed by fire, was reduced as it were to ash and nothing, to profess the limitless majesty of God who creates and dominates all; and he offered these not once for all his children together, but separately, one for each, with singular devotion to their spiritual welfare.

Cum venissent filii Dei ut

On the assembly of the sons of God and Satan's appearance before the Lord: Corderius treats the gathering of angels before God and Satan's intrusion among them. Satan came — whether voluntarily, thrusting himself impudently into the congregation of holy angels as before, or whether summoned like a criminal or captive forcibly brought to judgment or triumph — the text does not say. What is certain and undoubted is that the demon, though defeated in the first battle, did not fear to resume the fight with his conqueror. B. Macarius (Hom. 97) calls him poluplokos (sinuous, using many windings), most crafty and endowed with the highest dissimulation, having machinations artfully constructed and threefold doors through which he escapes and approaches. Fulgentius (Ep. 3 to Proba) describes him: "With diverse engines, so also with innumerable arguments; and when yielding in open combat he shows himself defeated in order to conquer; he simulates flight to kill with arrows shot from behind the pursuer." And shortly after: "By the arms with which he is crushed, he rises; by the virtue by which he is thrown down, he throws down." No man's virtue and the confidence of an ardent spirit diverts him from his furious attempt; rather he rushes upon a foe with greatest force when he sees a strong and erect spirit, whom he assaults with the elation of hoped-for victory.

Cum venissent filii Dei et stetit

On the cosmic scene in heaven and Satan's role: Corderius treats the "sons of God" (filii Dei) who assemble before God as referring unambiguously to the angels — a common designation in Hebrew Scripture (Gen. 6:2, Ps. 29:1, 89:6, Dan. 3:25). Satan ("the adversary") appears among them not as their equal but as an intruder or as one summoned to give account. Corderius cites Chrysostom (In Job Hom. 1): the scene in heaven is not a deliberative council in which God needs information (he knows all things) but a dramatic revelation of divine pedagogy — God publicly vindicates his servant Job and permits the adversary to test him, so that the righteousness of his servant becomes manifest to all rational creation. This "public vindication" aspect is important: God's permission of Job's suffering serves not only Job's personal perfection but the cosmic demonstration of the possibility of disinterested virtue. Against the satanic claim that no one serves God without reward, Job's patience proves the contrary.

Numquid Job frustra timet Deum

On Satan's challenge and God's permission: Satan asks, "Does Job fear God for nothing?" challenging whether Job's piety is merely mercenary. God replies by delivering Job's possessions into Satan's hands, with the proviso: "Only do not stretch out your hand against him." On "you have blessed the work of his hands" (v. 10): Corderius explains that God had hedged Job around, and the fruit of his labors had increased, because God's Providence accompanies and blesses the virtuous. On the limit set by God: "only against him do not stretch out your hand" — Corderius notes that God permits afflictions only insofar as they are for Job's greater good and glory. He cites Gregory (Moral. II) that God's permission is always ordered to the perfection of the one tried and the confusion of the adversary. The phrase "in faciem tuam benedicat tibi" (he will bless thee to thy face) means he will curse thee openly (euphemism by reversal), and this is how Satan asserts Job's piety will crumble under direct suffering.

Cum autem quadam die filii

On the four successive messengers of catastrophe: Corderius marvels at the four messengers arriving in rapid succession, each beginning his report while the previous was still speaking. Scarcely had the first messenger finished telling of the loss of oxen and asses to the Sabeans when another arrived announcing the loss of sheep by fire from heaven; while that second still spoke, a third reported the loss of camels to the Chaldeans; and while he was yet speaking, the fourth reported the collapse of the house and death of all ten children. Corderius cites Chrysostom (Hom. 2 De Patientia Job) who marvels at the speed and totality of these blows: God permitted the full force of calamity to strike at once, so that Job's patience might be perfected. He notes that the simultaneity of losses is pedagogically significant: God tests the righteous with sudden, complete reversals, not partial or gradual diminutions, to reveal whether their root is in God alone or in earthly goods. The Sabeans are identified as a people of Arabia Felix.

Tunc surrexit Job et scidit

On Job's response to the catastrophes — "the Lord gave and the Lord has taken away; blessed be the name of the Lord": Corderius dwells at length on the gesture of prostration and the words of Job. On "Job arose and tore his garments" — in the East, tearing one's garments and shaving the head were customary signs of extreme grief; yet the act of falling to the ground and worshiping showed that Job's grief was directed not to rebellion but to adoration. On the words "naked I came from my mother's womb, and naked I shall return there": Corderius notes this has puzzled interpreters — does "there" refer to the earth (from which we come and to which we return), or to some intermediate state? He follows Jerome and Gregory in seeing the womb of mother earth as the destination of the body. "The Lord gave, the Lord has taken away" — Job attributes both prosperity and adversity to God, not to chance or secondary causes. Corderius quotes Chrysostom, Ambrose, Gregory: this single line epitomizes perfect submission to divine Providence. On "in all these things Job did not sin with his lips nor speak any foolish word against God" (v. 22): nothing rash, nothing impious, nothing impatient — the victory of Job over Satan in this first trial is total.