SPECIMEN OF THE EXPOSITION OF ST. JOHN CHRYSOSTOM ON JOB
(Bandini, *Anecdota Graeca*, p. 182, from manuscript XIII of the Laurentian Library, Plut. IX.)
This codex, written around the tenth century, contains three of John Chrysostom's commentaries: namely, on Isaiah, on Jeremiah, and on Job. The first two have been published; the third has not yet seen the light of day, with the exception of certain fragments which may be read in the *Catena* of Nicetas on Job, published in London by Patrick Young in 1637. We therefore present to you, kind reader, a specimen of this exposition—about which we sent a letter to J. Lami, and which may be read in the *Novelle Letterarie* of Florence under the date of May 7, 1762—a specimen indeed brief, but which, such is the dignity and excellence of the author, must be held in the highest esteem. The title of the exposition follows: *By the Same* (namely, J. Chrysostom, whose name the first commentary bore), *Commentary on the Blessed Job*. Then the Prologue begins:
A It should first be inquired at what time this man lived. Some, indeed, say he was before Moses and the fifth from Abraham; others say he was under the law. But let us not yet make a pronouncement, until we learn from the history itself whether he lived in this time or in that. For it is not a small thing that helps us to recognize this man's virtue. For it is not equally remarkable to have become such a person after having enjoyed the Mosaic institutions, endowed with such virtue and being so admirable, as it is to have shown such strength before such instructions. That the man was great, the events themselves reveal. And God also reveals it, saying: *If Noah, and Job, and Daniel should stand, they shall not deliver their sons and daughters* 1. But for what reason does Moses not mention him? For what need was there, or for what reason? But observe for me how his progenitor, Esau, hampered him in no way. He was not from Abraham; rather, he was not even from Jacob; more than that, he inhabited a strange land. Do you see that God sent teachers to all? And observe for me how the knowledge of God from above was everywhere manifest; for you see that his friends also had an understanding concerning God. Who taught them? Who gave them the message? For it seems to me that it was before the law. And it is clear from this, so that one might reasonably say that this book was a teacher and a herald of the knowledge of God, although it was evident through his life and his patience. But it was also necessary that signs occur through him, so that in this way too the teacher might be complete; for just as many signs occurred in the case of Abraham, so also here, etc.
C *There was a man in the land of Ausitis, whose name was Job* 2. Observe first this encomium: that he was *a man*, he says, *in the land of Ausitis*. Of which this also is a great encomium; for being in Arabia, where all were corrupt, where no example of justice was to be found, this was truly marvelous. *And that man was* (again, a man) *blameless, just, truthful, god-fearing, abstaining from every evil thing* 3. Each of these is sufficient to present the beauty of his soul. But just as
1 Ezech. xiv, 20. 2 Job 1, 1. 3 ibid.
just as a lover describes the beauty of his beloved with great precision, so too is it here. "Blameless," he says; this is complete virtue. "Just," and this—"True," and this—"God-fearing," and this—"Abstaining from every evil thing." And concerning this, "from every," he says, not simply from this one or that, but not from one and not from another. Where are they who say that nature leans rather toward evil? What fear, what torments, what laws made this man what he was? For since it was said, "There is no one just who will do good and not sin," therefore he says "blameless"; he did not say "sinless," but "blameless." He not only did not do those things that involve sin, but not even those that carry reproach and condemnation, etc. A And it would be enough to have brought these forth by way of a specimen. We warn the reader in the meantime that this interpretation of ours differs from those fragments of John Chrysostom which are cited in the Catena, in such a way that, except for those first words and a few others here and there, it seems to contain scarcely anything else in common with them.