John Chrysostom, Fragments on Job

to be troubled; but when they also appear to run together, consider the height of the waves, how great the excess of the storm. But yet he said nothing of the sort, such as some of the weaker ones would likely say: For these things did I raise my children, and discipline them with all exactness? For these things did I open my house to passers-by, so that after those many courses run for the sake of the needy, for the sake of the naked, for the sake of the orphans, I might receive these rewards? But instead of these things, upon the calamity of his children, he offered up things better than any sacrifice, which bound that holy head more than ten thousand crowns, and proclaimed him more illustriously than many trumpets; for he said: I myself came naked from my mother's womb, and naked I shall depart; for were these things mine? a little later I was going to be separated from them; For we brought nothing into the world, it is clear that we can take nothing out. And before the 64.541 words, falling on the ground he worships; for although he suffered such things, he did not depart from piety toward God, but falling upon the earth, he cast down the one who said: Surely he will bless you to your face. He showed his nature, and he showed his piety; for having moderately shown his sympathy for his children, his manliness overtakes his suffering, and he no longer breaks forth into lamentations, but utters those divine words: For naked, he says, I came from my mother's womb, and naked I shall depart there. What womb does he mean? Perhaps he calls the first creation a womb, which formed man from the earth naked and free from all evil, appropriating the creation of the first father? so that the meaning is this: Naked I was formed from the earth by divine grace, as one unencumbered and, as it were, immaterial, naked therefore I shall also depart there; where? clearly, to the place free of grief. For if you should take the thought according to what is readily understood, and suppose, that 'having come forth from my mother's womb, to this I shall again depart,' neither the propriety of the saying is preserved, nor the harmony of the phrase. For who of sound mind would do violence to nature in his own thought, by returning to his mother's womb the one who came from it, and destroying each through both, working a double murder with a single story? For even Nicodemus, hearing about the bath of regeneration, 'Unless a man be born again,' answered coarsely and lowly; for he thought he was hearing of a birth from the flesh, being dragged down by his reasonings, and imagining nothing lofty. "The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has happened; blessed be the name of the Lord." For Job was grieved, but only as much as is likely for a father who loves his children and cares deeply for those who have departed. He did not say, as many do, 'It were better never to have had the experience, nor to be called a father, than to fall from it after tasting the pleasure'; but rather he gave thanks for what he had received, and he glorified God for what he did not have to the end; he did not say, 'It were better not to have received this,' which some say ungratefully, but he also gave thanks for those things, saying: 'The Lord gave;' and for these things he blessed, saying: 'The Lord has taken away, blessed be the name of the Lord.' And so he silenced his wife, reasoning with her, and uttering those wondrous words: 'If we have received good things from the hand of the Lord, shall we not endure the bad?' And while each of all other men, being conscious of many evils in himself, knows the cause of what he suffers, and this is no small comfort; he, however, could not even reason this, that he was paying the penalty for transgre 64.544 ssions, which especially troubled his reasoning. When he looked at his own life, and his conscience shining brighter than the sun, and the multitude of his righteous deeds, he knew that he was worthy of crowns, and prizes, and ten thousand rewards; but when he looked at all the things that had happened, of the last things

θορυβῆσαι· ὅταν δὲ καὶ ὁμοῦ φαίνεται συντρέχοντα, ἐννόησον τῶν κυμάτων τὸ ὕψος, ὅση τοῦ χειμῶνος ἡ ὑπερβολή. Ἀλλὰ ὅμως οὐκ εἶπεν οὐδὲν τοιοῦτον, οἷον εἰκός τινας τῶν ἀσθενεστέρων εἰπεῖν· Ἐπὶ τούτοις ἔθρεψα τοὺς παῖδας, καὶ μετὰ ἀκριβείας ἁπάσης ἤσκησα; ἐπὶ τούτοις ἠνέῳξα τὴν οἰκίαν τοῖς παριοῦσιν, ἵνα μετὰ τοὺς πολλοὺς δρόμους ἐκείνους, τοὺς ὑπὲρ τῶν δεομένων, τοὺς ὑπὲρ τῶν γυμνῶν, τοὺς ὑπὲρ τῶν ὀρφανῶν, ταύτας ἀπολάβω τὰς ἀμοιβάς; Ἀλλὰ ἀντὶ τούτων, ἐπὶ τῇ συμφορᾷ τῶν παίδων, τὰ πάσης θυσίας κρείττονα ἀνήνεγκεν, ἃ μυρίων στεφάνων μᾶλλον ἀνέδησε τὴν ἁγίαν ἐκείνην κεφαλὴν, καὶ σαλπίγγων πολλῶν λαμπρότερον ἀνεκήρυξεν· ἔφη γάρ· Αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι· μὴ γὰρ ἐμὰ ταῦτα ἦν, μικρὸν ὕστερον ἀποστήσεσθαι τούτων ἔμελλον· Οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Καὶ πρὸ τῶν 64.541 ῥημάτων, πεσὼν χαμαὶ προσκυνεῖ· καίτοι γὰρ τοιαῦτα παθὼν, τῆς εἰς Θεὸν εὐσεβείας οὐκ ἀπέστη, ἀλλὰ πεσὼν ἐπὶ τὴν γῆν, ἐκεῖνον κατέβαλε τὸν εἰπόντα· Ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει. Ἔδειξε τὴν φύσιν, ἔδειξε καὶ τὴν εὐλάβειαν· σωφρόνως γὰρ τὴν περὶ τοὺς παῖδας συμπάθειαν ἐνδειξάμενος, φθάνει τῇ ἀνδρείᾳ τὸ πάθος, καὶ οὐκέτι πρὸς θρήνους ἐξέρχεται, ἀλλὰ τοὺς θείους ἐκείνους ἀποφθέγγεται λόγους· Γυμνὸς γὰρ, φησὶν, ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. Ποίας μέμνηται κοιλίας; μήποτε ἆρα τὴν πρώτην δημιουργίαν, κοιλίαν λέγει, τῆς ἀπὸ γῆς τὸν ἄνθρωπον γυμνὸν, καὶ ἐλεύθερον πάσης κακίας συμπηξαμένην, τὴν τοῦ προπάτορος οἰκειούμενος δημιουργίαν; ὡς εἶναι τὸν νοῦν τοιοῦτον· Γυμνὸς ἐκ τῆς γῆς διεπλάσθην, παρὰ τῆς θείας χάριτος, ἀπέριττός τις, καὶ οἱονεὶ τυγχάνων ἄϋλος, γυμνὸς οὖν καὶ ἀπελεύσομαι ἐκεῖ· ποῦ; δῆλον, ὅτι ἐπὶ τὸν τόπον τὸν πένθους ἐλεύθερον. Εἰ γὰρ πρὸς τὸ προχείρως νοούμενον, τὴν διάνοιαν λάβοις, καὶ ὑπολάβοις, ὅτι Ἐκ τῆς μητρικῆς νηδύος προελθὼν, εἰς ταύτην πάλιν ἀπελεύσομαι, οὐδὲ [τὸ] τοῦ λόγου σώζεται εὐπρεπὲς, οὐδὲ ἡ ἁρμονία τῆς λέξεως. Τίς γὰρ τῶν εὐφρονούντων ἐπὶ τῆς ἑαυτῆς διανοίας ἀδικήσοι τὴν φύσιν, γαστρὶ μὲν μητρὸς τὸν ἐξ αὐτῆς ἀποδιδοὺς, διαφθείρων δὲ δι' ἀμφοτέρων ἑκάτερον, μιᾷ μυθολογίᾳ φόνον διπλοῦν ἐργαζόμενος; Ἐπεὶ καὶ Νικόδημος, ἀκούων περὶ τοῦ τῆς ἀναγεννήσεως λουτροῦ, Ἐὰν μή τις γεννηθῇ ἄνωθεν, παχέως καὶ ταπεινῶς ἀπεκρίνατο· τὴν ἀπὸ σαρκὸς γὰρ ᾠήθη γέννησιν ἀκούειν, κάτω τοῖς λογισμοῖς συρόμενος, καὶ οὐδὲν ὑψηλὸν φανταζόμενος. «Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο· ὡς τῷ Κυρίῳ ἔδοξεν, οὕτως ἐγένετο· εἴη τὸ ὄνομα Κυρίου εὐλογημένον.» Ἤλγησε μὲν γὰρ ὁ Ἰὼβ, τοσοῦτον δὲ, ὅσον εἰκὸς πατέρα φιλόπαιδα, καὶ σφόδρα κηδόμενον τῶν ἀπελθόντων. Οὐκ εἶπε, κατὰ τοὺς πολλοὺς, Βέλτιον ἦν μηδὲ πεῖραν σχεῖν, μηδὲ κληθῆναι πατέρα, ἢ μετὰ τὸ γεύσασθαι τῆς ἡδονῆς ἐκπεσεῖν· ἀλλ' ὑπὲρ μὲν ὧν ἔλαβεν, εὐχαρίστει, ὑπὲρ δὲ ὧν οὐκ εἰς τέλος ἔσχεν, ἐδόξαζεν· οὐκ εἶπεν, ὅτι Βέλτιον ἦν μὴ λαβεῖν τοῦτο, ὅ τινες λέγουσιν ἀγνωμόνως, ἀλλὰ καὶ ὑπὲρ ἐκείνων εὐχαρίστει, λέγων· Ὁ Κύριος ἔδωκε· καὶ ὑπὲρ τούτων εὐλόγει, λέγων· Ὁ Κύριος ἀφείλετο, εἴη τὸ ὄνομα Κυρίου εὐλογημένον. Καὶ τὴν γυναῖκα οὕτως ἐπεστόμιζε, δικαιολογούμενος πρὸς αὐτὴν, καὶ τὰ θαυμαστὰ ἐκεῖνα φθεγγόμενος ῥήματα· Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; Καὶ τῶν μὲν ἄλλων ἕκαστος ἀνθρώπων, πολλὰ ἑαυτῷ συνειδὼς πονηρὰ, τὴν αἰτίαν οἶδεν ὧν πάσχει, οὐ μικρὸν δὲ τοῦτο εἰς παραμυθίαν· ἐκεῖνος δὲ οὐδὲ τοῦτο εἶχε λογίζεσθαι, ὅτι πλημμε 64.544 λημάτων ἔτινε δίκας, ὃ μάλιστα αὐτοῦ τὸν λογισμὸν ἐθορύβει. Ὅταν μὲν εἰς τὸν βίον εἶδε τὸν ἑαυτοῦ, καὶ τὸ συνειδὸς ὑπὲρ τὸν ἥλιον λάμπον, καὶ τῶν κατορθωμάτων τὸ πλῆθος, ᾔδει ὅτι στεφάνων, καὶ βραβείων, καὶ μυρίων ἐπάθλων ἄξιος ἦν· ὅτε δὲ εἰς τὰ συμβεβηκότα ἅπαντα, τῶν τὰ ἔσχατα