Origen of Alexandria, Commentaries on Job

Enarrationes in job

Verse 9. but say a word against the lord, and die. after she had related the tragedy in detail, then she brought forth her shameless counsel. and she

God scattered me, or, my god's contempt. teman, their eclipse. zophar, a watchman, or contempt. bildad, growing old, and renowned. shuhites, their idl

Of pains and such suspicion to be reckoned among the living. therefore, upon the loss of his possessions and the sudden death of his children, we have

He should be unashamed, he speaks to his face, not refuting, nor speaking the truth, but reproaching and insulting. for one must not tread upon those

Is made harsh by the tongue of the one chewing it. just as, he says, that herb, even if one should be very eager to grind it smooth with his teeth, he

They are fearless. they do not fear god, they despise the godhead saying such things about god, they are not afraid that they are speaking about god.

Teach us, having received the grace of teaching. verse 4. and he will enter with you into judgment. god, holding an account of the one for whom he pro

Like a gazelle from snares, and like a bird from a trap. verse 12. does not he who dwells on high observe? but you think that god, who dwells on high,

To pass the verdict of punishments, it was possible to find him. would that it were possible to go to law, he says, and to meet with him, and to le

From the righteousness of job, from his courage. for this is: when my paths flowed with butter. verse 2. and my mountains flowed with milk. as many lo

In the gospel. 17.96 no one puts new wine into old wineskins v. 20. i will speak, that i may be refreshed by opening my lips. he who happens upon an i

But god gives him boldness to speak. and after other things so great is the goodness of god, that he takes upon himself the person not of one judging

To put to death. and each one puts to death, as far as it is in his power, the devil, according to what was said by the apostle: may the god of peace

14. but the flesh of his body are glued together. he could have said: but the flesh of his body are united. but he did not say it for they are not un

in the Gospel. 17.96 No one puts new wine into old wineskins V. 20. I will speak, that I may be refreshed by opening my lips. He who happens upon an intelligent hearer, and is full of words, is refreshed by speaking, and says: I will speak, that I may be refreshed. V. 22. For I do not know how to show partiality. For I do not know how to show partiality. I do not have this knowledge, so as to show partiality; but I despise men, and the shame among them of mortals, and the disgrace among them. V. 22. But if not, moths will also eat me. As of moths eating through those who show partiality to men. CH. 35. V. 2. If you have sinned, what will you do? If you look up to the sky, and consider the clouds, you will understand how you have sinned. What must you do? To go to the high priest, and entreat, so that the high priest may offer a sacrifice for you. For if anyone sins, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. V. 2. And if you have committed many iniquities, what can you do? You will do this great thing: you will resolve your many iniquities. For this reason, for the incurable things, which we are not able to heal ourselves, Jesus Christ came from the heavens, so that he might heal the incurable, and it might become that: Blessed are they whose iniquities are forgiven, and whose sins are covered. V. 7. Since then you are righteous, what will you give him? But if you are righteous as toward God, what do you have to give according to your righteousness? And if you are righteous as you say, what will you add to him? V. 10. Who appoints the watches of the night. He recounts the praises of God, and his laudations and hymns. The one who appoints the watches of the night is God himself. I want to see how God appoints the watches of the night. This whole age is night, it is darkness. The light is kept for you. What you now see as light, you see through a mirror; And in your light we shall see light. We are destined to see it someday. Therefore the whole age is night; since it is night, there are many wars, many beasts roam about. V. 11. Who separates me from the four-footed beasts of the earth. If you are a sinner, you have not been separated from the four-footed beasts of the earth. For man, being in honor, did not understand. He was compared to the foolish beasts, and was made like them. If you are a sinner, you have not been separated from the four-footed beasts of the earth; but it is said to you: Do not be like horse and mule, which have no 17.97 understanding. -And after a little: If you are a sinner, if you are a fornicator, if you are prone to fall, you will not be separated from the four-footed beasts. They became horses mad for females. For this reason he says with confidence that he was separated: Who separates me from the four-footed beasts of the earth. CH. 40. V. 3. No, but gird up your loins like a man. I give you boldness. I will question you; and you answer me. God already gives him a prize. He questions a man, because he learns from him, because he gives him the authority to answer. If he had not been victorious, he would not have received it; if he had not endured, he would not have heard: Gird up your loins like a man. I will question you; and you answer me. By the same author. Let no one answer God before, having become a man, he girds his loins like a man. For as long as his loins are not girt, but are loosed, and are not bound around, nor tightened, he cannot reasonably answer the Lord. V. 3. I will question you; and you answer me. The perfect rewards of the contests are laid up for those who have contended well after this life. No less, however, even now the grace of God makes a pledge to the athletes. For this reason, when Job contended in the greatest contests; when, having lost his possessions, he glorified the one who had given them; when, having laid aside his children, he gave thanks to the one who had taken them; when, understanding how worms were coming up from his body, he was not overcome by the pains; God gives him the preludes and pledge of the athletes, having spoken to him through a whirlwind and clouds. Having heard the previous words, therefore, when he ought to answer God, he is silent, as not having boldness to answer him. For he did not yet know what was later written by Moses, that as Moses spoke, God answered him with a voice. Therefore, as one not knowing this, he does not wish to answer God.

ἐν τῷ Εὐαγγελίῳ. 17.96 Οὐδεὶς οἶνον νέον εἰς ἀσκοὺς παλαιοὺς βάλλει Στίχ. κʹ. Λαλήσω, ἵνα ἀναπαύσωμαι ἀνοίξας τὰ χείλη. Ὁ τυγχάνων συνετοῦ ἀκροατοῦ, καὶ ὢν πλή ρης λόγων, λαλῶν ἀναπαύεται, καὶ λέγει· Λαλήσω, ἵνα ἀναπαύσωμαι. Στίχ. κβʹ. Οὐ γὰρ ἐπίσταμαι θαυμάσαι πρόσωπον. Οὐ γὰρ ἐπίσταμαι θαυμάσαι πρόσωπον. Οὐκ ἔχω ταύτην τὴν ἐπιστήμην, ἵνα θαυμάσω πρόσωπον· ἀλλὰ καταφρονῶ ἀνθρώπων, καὶ τῆς παρ' αὐτοῖς αἰ σχύνης βροτῶν, καὶ τῆς παρ' αὐτοῖς ἐντροπῆς. Στίχ. κβʹ. Εἰ δὲ μὴ, καὶ ἐμὲ σῆτες ἔδονται. Ὡς τῶν σητῶν διεσθιόντων τοὺς λαμβάνοντας πρόσ ωπα ἀνθρώπων. ΚΕΦ. ΛΕʹ. Στίχ. ʹ. Εἰ ἥμαρτες, τί πράξεις; Ἐὰν ἀναβλέψῃς εἰς τὸν οὐρανὸν, καὶ κατανοήσῃς τὰ νέφη, νοήσεις τί ἥμαρτες. Τί σε πρᾶξαι δεῖ; Προσέρχεσθαι τῷ ἀρχιερεῖ, καὶ παρακαλεῖν, ἵνα ὁ ἀρχιερεὺς προσαγάγῃ θυσίαν περὶ σοῦ. Ἐὰν γάρ τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα Ἰησοῦν Χριστὸν δίκαιον, καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτημάτων ἡμῶν. Στίχ. ʹ. Εἰ δὲ καὶ πολλὰ ἠνόμησας, τί δύνασαι ποιῆσαι; Τὸ τηλικοῦτον ποιήσεις· ἀναλύσεις σου τὰς πολλὰς ἀνομίας. ∆ιὰ τοῦτο ἐπὶ τοῖς ἀνιάτοις, οἷς ἑαυ τοὺς ἰάσασθαι οὐ δυνάμεθα, ἦλθεν Ἰησοῦς Χριστὸς ἐξ οὐρανῶν, ἵνα τὰ ἀνίατα ἰάσηται, καὶ γίνηται τό· Μακάριοι, ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἀπε καλύφθησαν αἱ ἁμαρτίαι. Στίχ. ζʹ. Ἐπειδὴ οὖν δίκαιος εἶ, τί δώσεις αὐτῷ; Ἀλλ' εἰ δίκαιος εἶ ὡς πρὸς Θεὸν, τί ἔχεις δοῦναι κατὰ τὴν σὴν δικαιοσύνην; Εἰ δὲ καὶ ὡς λέγεις δίκαιος εἶ, τί προσθήσεις αὐτῷ; Στίχ. ιʹ. Ὁ κατατάσσων φυλακὰς νυκτερινάς. Ἐγκώμια τοῦ Θεοῦ, καὶ αἴνους καὶ ὕμνους αὐτοῦ διεξέρχεται. Ὁ κατατάσσων φυλακὰς νυκτε ρινὰς, αὐτὸς ὁ Θεός ἐστι. Θέλω ἰδεῖν, πῶς κατατάσσων ἐστὶν ὁ Θεὸς φυ λακὰς νυκτερινάς. Ὅλως ὁ αἰὼν οὗτος νύξ ἐστι, σκό τος ἐστί. Τὸ φῶς τηρεῖταί σοι. Ὃ βλέπεις νῦν φῶς, δι' ἐσόπτρου βλέπεις· Καὶ ἐν τῷ φωτί σου ὀψόμεθα φῶς. Μέλλομέν ποτε βλέπειν αὐτό. Οὐκοῦν νύξ ἐστι πᾶς ὁ αἰών· ἐπεὶ νύξ ἐστι, πόλεμοι πολλοὶ, πολ λὰ θηρία περιέρχεται. Στίχ. ιαʹ. Ὁ διορίζων με ἀπὸ τετραπόδων γῆς. Ἐὰν ᾖς ἁμαρτωλὸς, οὐ διωρίσθης ἀπὸ τῶν τετραπόδων γῆς. Ἄνθρωπος γὰρ ἐν τιμῇ ὢν, οὐ συνῆκε. Παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοή τοις, καὶ ὡμοιώθη αὐτοῖς. Ἐὰν ᾖς ἁμαρτωλὸς, οὐ διωρίσθης ἀπὸ τῶν τετραπόδων τῆς γῆς· ἀλλὰ λέγε ταί σοι· Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ 17.97 ἔστι σύνεσις. -Καὶ μετ' ὀλίγα· Ἐὰν ᾖς ἁμαρτωλὸς, ἐὰν ᾖς πόρνος, ἐὰν καταφερὴς, οὐ διορισθήσῃ ἀπὸ τῶν τετραπόδων. Ἵπποι θηλυμανεῖς ἐγεννήθησαν. ∆ιὰ τοῦτο θαῤῥῶν λέγει, ὅτι ἐχωρίσθη· Ὁ διορίζων με ἀπὸ τετραπόδων γῆς. ΚΕΦ. Μʹ. Στίχ. γʹ. Μὴ, ἀλλὰ ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. ∆ίδωμί σοι παῤῥησίαν. Ἐγώ σε ἐρωτήσω· σὺ δέ μοι ἀπόκριναι. Ἤδη ἆθλον αὐτῷ δίδωσιν ὁ Θεός. Ἄνθρωπον ἐρωτᾷ, ὅτι πυνθάνεται αὐτοῦ, ὅτι δίδωσιν ἐξουσίαν τῆς ἀποκρίσεως. Εἰ μὴ ἦν νενικηκὼς, οὐκ ἂν ἐλάμβα νεν· εἰ μὴ ἦν ὑπομείνας, οὐκ ἂν ἤκουσε· Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Ἐρωτήσω δέ σε· σὺ δέ μοι ἀπόκριναι. Τοῦ αὐτοῦ. Μὴ πρότερον ἀποκρινάσθω τις τῷ Θεῷ, ἐὰν μὴ, γενόμενος ἀνὴρ, ζώσηται ὥσπερ ἀνὴρ τὴν ὀσφὺν αὐτοῦ. Ὅσον γὰρ ἡ ὀσφὺς αὐτοῦ οὐκ ἔζω σται, ἀλλὰ λέλυται, καὶ οὐχὶ περιδέδεται, οὐδὲ συν έσφιγκται, οὐ δύναται εὐλόγως ἀποκρίνασθαι τῷ Κυρίῳ. Στίχ. γʹ. Ἐρωτήσω δέ σε· σὺ δέ μοι ἀποκρίθητι. Τὰ μὲν τέλεια τῶν ἀγωνισμάτων τοῖς καλῶς ἀθλή σασι μετὰ τὸν βίον ἀπόκειται τοῦτον. Οὐδὲν δὲ ἧττον καὶ ἤδη ἡ χάρις ἡ τοῦ Θεοῦ ἀῤῥαβωνίζεται τοὺς ἀθλητάς. ∆ιὰ τοῦτο, ὅτε ἠγωνίσατο τὰ μέγιστα ὁ Ἰώβ· ὅτε, ἀποβαλὼν τὰ ὑπάρχοντα, ἐδόξασε τὸν δεδωκότα· ὅτε, ἀποθέμενος τὰ τέκνα, ηὐχαρίστησε τῷ παρειλη φότι· ὅτε, νοήσας ὡς σκώληκας ἀνάγειν αὐτοῦ ἀπὸ τοῦ σώματος, οὐ νενίκηται ἀπὸ τῶν πόνων· προοίμια καὶ ἀῤῥαβῶνα τῶν ἀθλητῶν δίδωσιν αὐτῷ ὁ Θεὸς, χρηματίσας αὐτῷ διὰ λαίλαπος καὶ νεφῶν. Ἀκούσας οὖν προτέρων λόγων, δέον ἀποκρίνασθαι πρὸς Θεὸν, σιωπᾷ, ὡς οὐκ ἔχων παῤῥησίαν ἀποκρίνασθαι πρὸς αὐτόν. Οὔπω γὰρ ᾔδει τὸ ὕστερον γεγραμμένον ὑπὸ Μωϋσέως, ὡς Μωϋσῆς ἐλάλει, ὁ δὲ Θεὸς ἀπεκρί νατο αὐτῷ φωνῇ. Ὡς μὴ ἐπιστάμενος τοίνυν τοῦτο, οὐ θέλει ἀποκρίνασθαι πρὸς τὸν Θεόν.