THEOSISGregory the Great
I must reiterate the introduction to this work, as I frequently separate it into distinct sections by suspending my observations. This approach ensures that upon resuming reading, the essence of the Treatise is immediately recalled, and the framework of doctrine can be constructed more securely with a solid understanding of its initial foundations. The blessed Job, known solely to God and himself in his tranquil state, was struck down to allow the fragrance of his strength to spread further, akin to spices releasing their scent when burned. In times of prosperity, he learned to rule his subjects with humility and to vigilantly guard against evil. He mastered the use of his blessings; however, it remains uncertain how he would react if stripped of them all.
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He was accustomed to offering daily sacrifices for the welfare of his children, yet it is questionable whether he would also present a sacrifice of gratitude in the face of their loss. To prevent good health from concealing any flaws, suffering was permitted to guide him toward the truth. The adversary was granted permission to employ temptation against an upright person. In his attempt to destroy Job’s possessions, which were widely known, the enemy inadvertently unveiled the hidden virtue of patience, ultimately elevating the very one he sought to undermine through his trials and showcasing him as an example to many. The enemy wielded his authority with great cunning, incinerating Job’s livestock, decimating his household, overcoming his heirs, and, to unleash harsher temptations, utilizing his wife’s words to sap Job’s courage and afflict his heart. Yet, through the multitude of wounds inflicted, the enemy unknowingly granted the holy man numerous triumphs. The loyal servant of God was wounded yet imbued with patience amidst bodily suffering while gaining insight from the folly of his wife. Thus, the ancient enemy, frustrated that his internal temptations had failed, sought assistance from external sources. He summoned his friends from their respective places under the guise of showing compassion, yet their words became instruments of reproach that penetrated Job’s heart more deeply due to the unexpected injuries inflicted by their false friendship. The young man Elihu later contributed insults, for the heedlessness of youth can disrupt the tranquility of such profound tenderness. Despite these many schemes from his adversary, Job’s steadfastness remained unyielding, contrasting his wisdom with the hostile remarks and his actions with their behavior. Let no one believe this holy man, despite being noted for remaining sinless in words after his anguish (Job 1:22), later stumbled during discourse with his friends. Although Satan aimed to tempt him, God, who endorsed Job’s righteousness, assumed the context of the contest.
If anyone claims that the blessed Job sinned in his speech, they merely affirm that God, who sacrificed Himself for humanity, did so for the benefit of the one who suffers. As the ancient patriarchs are likened to fruitful trees, not only beautiful in appearance but also rich in their yield, their lives should inspire us. As we appreciate the richness of their accounts, we can recognize their metaphorical fruitfulness, learning of the sweetness that their works represent. Only through the knowledge of the Only Begotten does one possess the grace of divine acceptance. It is fitting that He reflects in their lives and expressions, illuminating them so they may shine. When a candle’s light pierces through darkness, it first shines upon itself before revealing other objects. Thus, if we seek to perceive illuminated truths, we must open our minds to the enlightening presence that grants clarity. This luminosity is evident in the discourses of blessed Job when allegorical shadows are dispelled, illuminating truth like dawn banishing night. When Job declares, “I know that my Redeemer lives, and in my flesh I shall see God” (Job 19:25), Paul unmistakably perceives this light throughout history, stating, “All were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank of the spiritual Rock that followed them, and that Rock was Christ” (1 Cor. 10:2-4). If the Rock signifies the Redeemer, then blessed Job certainly embodies a type of Him, for he articulates his suffering toward the One of whom he speaks. Job’s name fittingly means ‘the mourner,’ for he portrays the very image of Him who, as foretold by Isaiah, bore our afflictions (Isaiah 53:4). Furthermore, our Redeemer associated Himself with the Holy Church, which He embraced within Himself. For it is said, “Who is the Head of Christ” (Eph. 4:15), and of His Church, “the body of Christ, which is the Church” (Col. 1:24). Thus, blessed Job, a true type of Christ, prophesies His Passion, both in words and through his sufferings, often redirecting attention to the body of Christ. As we recognize that Christ and His Church are one, we may see Job’s experiences as actions of a single person.
What else does his wife represent, provoking him toward blasphemy, but the corruption of worldly humanity? Those whose ways are unchanged, while within the bosom of the Holy Church, tend to pressure the righteous more fiercely as they draw near, for when they cannot avoid fellow believers as they wish, the evil they embody becomes increasingly apparent. His friends, who feigned counsel while opposing him, illustrate the nature of heretics who mislead under the guise of providing guidance. While they spoke to Job purportedly in the name of the Lord, they drew His rebuke; for all heretics, despite seeking to accomplish God's will, offend Him. It was rightly uttered to them by the same holy man, “But I would speak to the Almighty, and I wish to argue my case with God. But you are all worthless physicians” (Job 13:3-4). Here, it is evident they personify heretics, as Job rebukes them for indulging in the practice of false teachings. Job embodies sorrow, his anguish illustrating either the Passion of the Mediator or the struggles of the Holy Church pursued by the labor of this present life. This is evident even in the very names of his friends, which reflect the character of their actions. Eliphaz means “disrespect for God,” signifying the proud disregard of heretics for God’s truth as conveyed through false perceptions. Bildad translates to “old age alone,” which describes the state of heretics engrossed in appearances, lacking genuine intention and driven solely by a desire for worldly honor. They preach without the fervor of the new man, embodying the corrupt principles of their old lives. Zophar means “scattering the view,” indicating how the words of heretics seek to divert the believer's attention from heavenly pursuits, obscuring clarity instead of elevating it. The trio of Job’s friends symbolizes the downfall of heretics: those who disregard God will not maintain sound beliefs about Him, those steeped in their old ways will err in their understanding of new life, and those clouded by discontent with divine truths will invite stringent scrutiny for their misguided utterances. By neglecting God, they remain ensnared in their past, and this stagnation taints their perception, leading to distorted reasoning.
Subsequently, the young man Elihu joins in rebuking blessed Job, representing a class of teachers who, though faithful, possess arrogance. His words may be challenging to grasp unless seen as a setup for the Lord's following correction: “Who is this that darkens counsel by words without knowledge?” (Job 38:2). The usage of “words” here indicates a desire for the phrase to be interpreted favorably. When “words” are mentioned, it is often presumed they maintain a positive connotation unless tainted by negative implications, as evidenced by Proverbs: “A lazy man seems wiser in his own eyes than seven men who answer discreetly” (Prov. 26:16). The designation of Elihu’s words as without meaning highlights his absurdity when he lacks the humility to convey his thoughts, mingling truths with arrogance.
Every spoken nature can be categorized into four qualities. For instance, bad things can be spoken of negatively, yet good things can also be misrepresented. Speaking ill of evil is seen when misguided counsel is dispensed, as in “Curse God and die” (Job 2:9). Speaking well of good occurs when righteous actions are preached rightly, as John proclaimed, “Repent, for the kingdom of heaven is near” (Matt. 3:2). Speaking well of evil entails acknowledging wrong for its removal, as Paul remarked regarding women's abandoning natural roles (Rom. 1:26). Yet, this acknowledgment may accompany condemnation of ungodly deeds, facilitating reform. Conversely, good things poorly spoken cause righteousness to appear wrongful, evident when the Pharisees chastised the sighted man, saying, “You are his disciple” (John 9:28), intending to mock him instead of conveying truth. Caiaphas, too, articulated that it was expedient for one man to perish for the nation’s sake (John 11:50). His statement was true but ill-intended, expressing a desire for horrific death while foretelling redemptive grace. Elihu similarly illustrates the error of proclaiming truths inappropriately, as he inflates himself with hubris, thus embodying the nature of arrogance; driven by the understanding of what is right, he rises in prideful speech.