Julian of Eclanum — Commentary on Scripture

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.

Speaking directly to the heart indicates the promulgation of the law, which shaped the hearts of the listener.

And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.

When, he says, the avenging judgment begins to work, these measures of griefs that they [Israel] made in sins will be filled, so that they may experience in punishments what they have achieved in desires.

Job 1:13-15

And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother's house:

The day of trial is chosen by the devil in order that he may now overwhelm the holy Job with the variety of damages and afflictions. For previously, after offering the sacrifices, by having his meals in the circle of his children, Job could be safe in God’s protection. It was not without meaning that on the day of the theft of the oxen and donkeys mention was also made of what happened to the children as they were eating together. This was to show that all the misfortunes, by which the soul of the righteous man was to be crushed, happened simultaneously.

Job 2:4-5

And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.

Since the devil had seen that at the first attack of temptation the stability of the holy man had not tumbled down, the devil came again before God, and by claiming that the temptation was not serious enough, he asserted that Job had now to be tested. The test would focus on Job’s own person, rather than his external circumstances. In fact, Satan supposed that Job had suffered the loss of his goods by hiding under a false appearance, according to the custom of all other people. Job did so to avoid the danger spiteful words against God would pose to his salvation. Humans typically drive away the greatest losses by suffering smaller damages. Often, by opposing the hand, we ward off a vital danger to the head.

Job 3:8

Let them curse it that curse the day, who are ready to raise up their mourning.

May this night or day of detestation become what the horrible and cruel dragon that is led from the sea to the earth deserves. Indeed the Hebrew and Syrian tradition interpret Leviathan to be the one about which David says, “There is that dragon that you have made to delude him.” Even though the dragon seems to represent, above all, a figure of spiritual iniquity, it nonetheless, after getting out and being cast onto earth, is said to possess the ability to cause many massacres of people and animals. Thus, with good reason, the curses of all must be gathered against it.

Job 3:24-26

For my sighing cometh before I eat, and my roarings are poured out like the waters.

I did not ignorantly run into the things that I suffer. In fact, when I saw in others poverty’s afflictions and the different diseases of the body, my communion with nature and my body warned me to fear lest anything of the same kind should happen to me. Therefore, I am also forced to fear an increase in the misfortunes I bear. This anticipation makes death look better than life. Job then adds, “Was I not quiet?” The Greek reads, “I was not quiet.” That is to say, I did not continue in the fruition and prosperity of my goods. He says he feared he might encounter against his intention the evil necessity to reveal part of his vexations with wailing accents. Therefore Job says, “Was I not quiet?” This means that while the harshness of my pain struck me, I wanted to hide in silence what I suffered, but such an abundance of raging misfortunes befell me that I am forced to reveal my tribulations with a feeble voice.

Job 4:3-5

Behold, thou hast instructed many, and thou hast strengthened the weak hands.

“You have instructed many.” The present facts battle with the former opinion. In fact, you supported others after they fell into despair and offered the aid of your hands to those lying down so that they might rise up. Why do you now not follow the stable footsteps of your constancy? Why are you unable to escape from your ruin? The things that you have often taught others should be sufficient for your consolation. These words are spoken either as a consolation through the search for a more virtuous life or as an ironical remark, not because Job had actually helped others but because he had simply believed he was doing so.

Job 5:9-10

Which doeth great things and unsearchable; marvellous things without number:

“He does great and unsearchable things.” Eliphaz enumerates the riches of divine providence that God properly bestows on each and every human being in common through each generation. “He gives rain on the earth.” From the greatness of his power and the effusion of his liberality God gathers what is safe for humans. The defendant must place his hope of salvation not in his own merits but in the Lord’s clemency.

Job 5:17

Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:

Since holy Job was dejected because of the misfortunes that befell him against his hope, Eliphaz now says that after his calamity Job must not despair about God being propitious again. Indeed, the restraint of sin’s dissoluteness through scourging testifies to the divine love. “How happy is the one whom God reproves.” Because he had enumerated different kinds of miseries that beset sinners, they did not want to appear to be guilty in anything or obtain forgiveness through the confession of their iniquity. He says that a person, when he is led through severity and the scourge to his correction and admission of guilt, must not consider himself as a man who is in misery.

Job 6:28-30

Now therefore be content, look upon me; for it is evident unto you if I lie.

While convincing his friends that they are not acting friendly but speaking against common sense, Job now tries to show that he cannot appropriately be accused of speaking harshly or of desiring death by just judges. “And judge by saying what is just.” Be judges of the words that we said in common, so that your judgment may be in compliance with justice and not with a feeling of hostility.

Job 8:4

If thy children have sinned against him, and he have cast them away for their transgression;

Even if your person is purified from guilt through your words, do not the sins of your house reflect the guilt of your principles? Therefore, it is not proper that you make your pains into complaints. It is, however, useful that you are purified through confession and the offering of prayers.

Job 8:8-10

For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:

In order to give authority to his words, Bildad calls the venerable past as a witness, so that he may appear to know through long experience what he has said or is about to say. In a different sense, Bildad wants Job to learn from ancient examples what he had said before, that is, that God is appeased by the prayers of the righteous. Through God’s support not only are calamities dissolved but also prosperity and happiness are returned. Thus God, whom they had invoked, protected Abraham and his descendants in their distress. Observe a third sense in Bildad’s words: “I want you to consider the ancient examples, so that you may not despise my advice because of my youth.”

Job 9:1-2

Then Job answered and said,

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

Job 9:22-24

This is one thing, therefore I said it, He destroyeth the perfect and the wicked.

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

Job 11:1-2

Then answered Zophar the Naamathite, and said,

Do you think that by speaking many words you will improve your position and reduce us to silence and amazement with a long speech? Since the holy Job was not only proven innocent of any crime by using just arguments but also called God to his trial as a witness of his upright life, Zophar tries to accuse him first of verbosity and then of unrighteousness. By demonstrating Job’s biased opinion about God’s power and wisdom, Zophar tries to show what had inconsiderately erupted in the freedom of Job’s words. It would have been fitting [for Job] to remember the weakness of his nature.

Job 12:6

The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.

Certainly the subtlety of your entire conjecture leans toward this, that is, to a reflection on the merits for prosperity and misfortune, so that you want to show that I am guilty, and you righteous, because not even a contrary breath blows against you. This is a plain accusation against the justice of God or a way to lay blame on his patience. “The tents are abundant,” those, whom above he had called “rich,” he now accuses of corruption by the name of “robbers.”

Job 12:20-21

He removeth away the speech of the trusty, and taketh away the understanding of the aged.

“By changing the speech of those who speak truly.” He is not referring here to those who speak truly, so much as to those who believe they speak truly. He convinces them of their falsehood when he makes what they had predicted happen in a different way.“By taking away the doctrine of the elders,” Job shows them that the frustration of their projects occurs without any consideration for their authority. “He pours contempt on princes,” both those who are entrusted with teaching and the leaders who take care of the administration of common goods. When God opposes them, they lose completely the high position they previously had where they stood. “He lifts up those who were oppressed.” After showing what God can do to these people, who are considered to be illustrious, he includes the wealth and protection he can grant to the humble, so that the divine power may be known by both these classes of people.

Job 15:1-3

Then answered Eliphaz the Temanite, and said,

Holy Job had not only shown that Zophar’s words were ridiculous but also had reproved all his friends in common. They all thought that wisdom had to be judged according to the limits of their age. Since he had also discussed many issues concerning both human and divine nature, Eliphaz gets offended. He tries to accuse [Job] openly of different iniquities; since he has no decisive evidence, Eliphaz takes refuge by drawing a comparison with the people of previous generations, without showing any humility but by considering himself to be wiser than anybody else. “Will the wise answer as if he speaks in the wind, or will he fill his stomach with ardor?” [Eliphaz] wants to demonstrate that Job’s longwinded speech is a proof of foolishness and that the words Job said were dictated by anger and not suggested by reason. “Will the wise answer as if he speaks in the wind?” Since holy Job, after the beginning of his speech, had left his antagonists behind and had turned his words to God, Eliphaz says that it is not worthy of a wise man, after neglecting the opponent in a debate, to speak as if…

Holy Job had not only shown that Zophar’s words were ridiculous but also had reproved all his friends in common. They all thought that wisdom had to be judged according to the limits of their age. Since he had also discussed many issues concerning both human and divine nature, Eliphaz gets offended. He tries to accuse [Job] openly of different iniquities; since he has no decisive evidence, Eliphaz takes refuge by drawing a comparison with the people of previous generations, without showing any humility but by considering himself to be wiser than anybody else. “Will the wise answer as if he speaks in the wind, or will he fill his stomach with ardor?” [Eliphaz] wants to demonstrate that Job’s longwinded speech is a proof of foolishness and that the words Job said were dictated by anger and not suggested by reason. “Will the wise answer as if he speaks in the wind?” Since holy Job, after the beginning of his speech, had left his antagonists behind and had turned his words to God, Eliphaz says that it is not worthy of a wise man, after neglecting the opponent in a debate, to speak as if in the wind and to pronounce whatever he wants without the fear of an adversary. “You accuse with your words him who is not equal to you and say what is not profitable to you.” Your purification is an accusation against God. In fact, if you are afflicted undeservedly, he who is afflicting you is undoubtedly accused of iniquity.

Job 16:16-19

My face is foul with weeping, and on my eyelids is the shadow of death;

“I have suffered this without committing iniquity.” You have a good reason to be upset, because there was no cause for such a torment. “I have suffered this.” Job is knowingly in pain against his merits. Therefore, he does not want the fact that he has been given to torments to remain hidden, but he desires what he suffers to be under the light. Job has no desire for the memory of his passion to be buried in oblivion but wants what he suffers to reach everybody’s ears, because he is certain of the innocence of his life.… Therefore it is especially reserved for the righteous that their passions and their deaths not be hidden in the course of their struggles.

Job 18:3

Wherefore are we counted as beasts, and reputed vile in your sight?

“Why are we considered to be as cattle?” After taking away from us the right to speak, you now claim that it is only reserved to you, if you are wise.