Ancient Christian Commentary on Scripture

Manlio Simonetti, Marco Conti, Thomas C. Oden, Manlio Simonetti, Marco Conti, Thomas C. Oden

• Publisher: IVP Academic
• Year: 2014
• ISBN:
  9780830897315
• Topic: Theology & Religion
• Subtopic: Biblical Studies

The book of Job presents its readers with a profound drama concerning innocent suffering. Such honest, forthright wrestling with the problem of evil and the silence of God has intrigued a wide gamut of readers both religious and nonreligious.Surprisingly, the earliest church fathers showed little interest in the book of Job. Not until Origen in the early third century is there much evidence of any systematic treatment of the book, and most of Origen's treatment is known to us only from the catenae. More intense interest came at the end of the fourth century and the beginning of the fifth.The excerpts in this Ancient Christian Commentary on Scripture volume focus on systematic treatment. Among Greek texts are those from Origen, Didymus the Blind, Julian the Arian, John Chrysostom, Hesychius of Jerusalem, and Olympiodorus. Among Latin sources we find Julian of Eclanum, Philip the Priest, and Gregory the Great. Among Syriac sources we find Ephrem the Syrian and Isho'dad of Merv, some of whose work is made available here for the first time in English.In store for readers of this volume is a great feast of wisdom from the ancient resources of the church with fresh relevance for today.

JOB

THE HOLINESS, FATHERLY LOVE AND WEALTH OF JOB
JOB 1:1-5

OVERVIEW: The Fathers emphasize the special position occupied by Job as a model of piety. It is evident that even though they do not assert it openly, Job represents in their views a figure and a foreshadowing of Christian piety, that is, a type of the perfect Christian who will be formed by the preaching of Christ and the gospel. Job is absolutely righteous and turns away from any kind of evil (CHRYSOSTOM). He is blessed by God, that is, he has the grace of God (EPHREM, CHRYSOSTOM). He possesses modesty and an interior wealth, like a true Christian (CHRYSOSTOM, HESYCHIUS). His family represents a model of harmony, that is, foreshadows the harmony of the Christian life (CHRYSOSTOM, DIDYMUS, ISHO‘DAD).

1:1 There Was a Man

A BLAMELESS MAN. CHRYSOSTOM: Each of these epithets is sufficient to show the beauty of Job’s soul. But, as a lover multiplies the details in order to describe the one he loves, so the same occurs here. “Blameless” the text says, that is, perfectly virtuous. “Upright,” and also “true,” and also “pious,” and again, “he turned away from any evil.” Notice the words “from any,” and not simply from one evil and not from another. Where are those who assert that human nature is inclined toward evil? What fear, what tribunals and what laws made Job as he is? COMMENTARY ON JOB 1.1.1

THE PIOUS JOB IS BLESSED BY GOD. EPHREM THE SYRIAN: Even though many others lived in Uz, no one was comparable to Job with regard to piety and innocence. He was of high reputation and was celebrated in everybody’s words. And so that no one might think these things had been granted to Job thanks to his human ability, God never allowed a single possession of Job’s to perish. [God] said, “My desire is that even a single hair, a loss that would be the very slightest, may be returned and increased for Job.” COMMENTARY ON JOB 1.1.2

1:2 Seven Sons and Three Daughters

A PROSPEROUS PROGENY. CHRYSOSTOM: Notice how the author first of all speaks about Job’s virtue and then of the goods Job has received from God. Observe the opportunity Job received to have children, and the proportion of children who are boys, desired as a source of greater benefit. Scripture says immediately why the man must receive our praise. It is because of the greatness of Job’s virtue and the fruitfulness of his soul. And indeed we derive all such goods from virtue. That is why I speak about beautiful and plentiful progeny. “There shall not be,” Scripture says, “male or female barren among you.”3 But Abraham was childless, so that you might learn that Abraham’s goods were not the reward of virtue but of other goods. Therefore God has promised those goods in order to be generous to you. COMMENTARY ON JOB 1.2.4

1:3 A Great Man

MODESTY IN WEALTH. CHRYSOSTOM: The author calls Job a man of the East; he was superior to all in radiance and celebrity and could name distinguished and illustrious ancestors. How could Job not be incited to pride by the virtue that reigned in his soul, by the joy which his children gave him and by the fact he was the only one who simultaneously possessed wealth and virtue and the privilege to descend from illustrious fathers? But when these goods fall into the hands of the impious, heed what the prophet says: “Since pride has completely grasped them, they have clothed themselves in their injustice and impiety.”5 But as for Job, he declares, “Why do the wicked live and grow old in their prosperity?”6 Now it was not like that at all for Job. It is not the nature of wealth that causes bad conduct but the mind of those who do not use wealth properly. COMMENTARY ON JOB 1.3.7

JOB POSSESSES INTERNAL WEALTH. HESYCHIUS OF JERUSALEM: You see the greatness of Job’s external wealth; but his internal wealth was even greater. The visible riches were splendid, but the invisible riches were even more splendid because they last; visible riches grow old, lose their value and continually collapse into the most pitiful corruption and destruction. HOMILIES ON JOB 1.1.2-3E.8

1:4-5 Sanctifying His Children

HARMONY IN JOB’S FAMILY. CHRYSOSTOM: Mutual understanding, the greatest good, was profound within Job’s family. They were accustomed to have meals together, to hold a common banquet—a custom, to be sure, that significantly contributes to establishing a profitable mutual understanding. Do you perceive, dear brothers, the joy of the banquet mixed with security? Do you observe this brotherly table? Do you see that harmoniously united group? Profound affection is the source of all this. COMMENTARY ON JOB 1.4.9

PURITY OF JOB’S CHILDREN. DIDYMUS THE BLIND: Here the text stresses the great purity of Job’s children. Since [Job] did not perceive any sin in them, he sacrificed because of [the sons’] disposition. Job was aware that the human weakness and sluggishness that mark young persons often escalates. This is also why St. Paul said, “I am not aware of anything against myself.”10 And the psalmist, “Forgive my hidden faults.”11 Therefore we have to believe that the sons of Job did not die because of their own sins. COMMENTARY ON JOB 1.5.12

JOB’S RITES OF PURIFICATION. ISHO‘DAD OF MERV: “Job would sanctify them,” that is, Job purified them through the waters of cleansing and through the sacrifices that he offered for them. And since the righteous man had full confidence in the fact that his children were free from manifest sins, thanks to the education and instruction which he had given them, he offered sacrifices for their secret sins and thoughts by saying, “It may be that my children have sinned and cursed God in their hearts.” COMMENTARY ON JOB 1.5.13

SATAN OBTAINS LEAVE TO TEMPT JOB
JOB 1:6-19

OVERVIEW: The Fathers in general view this section concerning the intervention of the devil as an allegorical narrative (ISHO‘DAD, HESYCHIUS), where the trial of Job symbolizes the constant struggle of the righteous against the temptations and passions inspired by the malice of the devil (GREGORY). Job’s wealth is the fruit of his righteousness, but he has to lose such wealth in the trial imposed by God (CHRYSOSTOM). The power of the devil can extend only to the limits set by God (JULIAN OF ECLANUM, HESYCHIUS, DIDYMUS, CHRYSOSTOM). The real instruction of the righteous, and the Christian, who is foreshadowed by Job, happens through the loss of material goods and the endurance of afflictions (GREGORY).

1:6 Satan Comes Before God

EVEN THE DEVIL’S THOUGHTS ARE KNOWN TO GOD. ISHO‘DAD OF MERV: There was never a special meeting where Satan dared to speak, to formulate questions and receive answers—nothing of the sort—but these facts are reported in a narrative style for the edification of the listeners. . . . They never took place in reality, and here the devil did not address God or pose questions; Satan never had the faculty to ...

Table of contents

• Cover
• Title Page
• Ancient Christian Commentary Project Research Team
• Contents
• Publisher’s Note Regarding This Digital Edition
• General Introduction
• A Guide to Using This Commentary
• Abbreviations
• Introduction to Job
• Job
• Appendix: Early Christian Writers and the Documents Cited
• Biographical Sketches & Short Descriptions of Select Anonymous Works
• Timeline of Writers of the Patristic Period
• Bibliography of Works in Original Languages
• Bibliography of Works in English Translation
• Authors/Writings Index
• Subject Index
• Scripture Index
• Notes
• Praise for the Ancient Christian Commentary on Scripture
• About the Editors
• Ancient Christian Commentary on Scripture
• More Titles from InterVarsity Press
• Copyright Page