The Restoration of Righteousness and the Nature of Purity

Regarding the words directed toward Job, it is being sent—and by sharing in the same cause as the former friend, he makes the subordinates act—it was necessary to consider that whatever is harmful falls not only through trivial things but also through significant ones; for they are indifferent. Furthermore, it was more necessary to realize that the righteous man is more wonderful when enduring afflictions and pains.

Thus, this one also rebukes the blessed one, saying: 'Until when?'—saying only: 'Until when?'—'Do you not perceive the cause of the pains?' And he charges him with much talk, he who ought to have marveled more at him, because, as if forgetting the pains, he was making these words regarding doctrines, which the friends did not know, even while they were not imposing themselves upon investigation, although they were being driven by distress. Then, further confirming his opinion and presenting a reasoning to him as well, he says: 'Will not the Lord judge unjustly, or he who made all things trouble the righteous?' For there was a disturbance of justice according to their assumption, if being righteous he suffered. But they are ignorant of these things; for the concession made against him has happened for the sake of highlighting and for the purpose of courage.

'If your children have sinned against him, he sent it at the hand of their lawlessness' (Job 1:5). This one also holds the word together and carries himself along with the doctrines, saying: 'Even if you did not sin, but your children did, you would not have considered that one would punish another for another.' But this also he was merely striking at, because through his own sin lawlessness was sent at the hand of them, hinting at the fall through which his children were lost. And he makes a mention of a son, making the word from the best part; for Job also had daughters. It is therefore evident that the sinning of sons and having much benefit from Job, as also the daughters sinned, is clear.

And against him again, his opinion and these things are being criticized. 'But you rose up early to the Lord Almighty, praying: If you are pure and true, he will listen to your prayer and restore to you a way of righteousness' (Job 27:5). He says this while contending. For having said that 'he sent it at the hand of the lawlessness of your sons,' he says to him: 'You rose up early to the Lord; if you are pure, he will listen to your prayer.' For how can he be pure, concerning whom he was implying that through sin [he was...]

Does it follow? Most especially, that it brings it: 'and he shall restore to you a manner of righteousness' (Job 22:27), instead of: he will give to you as to one pure, restoring the pleasant things again. But we have 'the pure' signifying instead 'the upright', just as it has been said: 'blessed are the pure in heart' (Matt 5:8); for this reason it is said, because they do not have the impurity which is from evil; 'as it has been said' concerning the wicked: 'it is crushed through the impurity of the soul'; and again concerning something: 'its impurity toward its feet.' Such also are those whose 'feet run toward wickedness' (Prov 1:16).

But if righteousness is being restored to him, he does not have it now; and if he does not have it now, how is he pure? Or how does he waver, that he is pure, remaining in doubt, because he is a sinner by falling in circumstances? And this opposition of theirs followed from having placed a beginning that errs, which follows every heresy. For saying to the one in wrongdoing: 'if you are pure and true, he will listen to your prayer and restore to you a manner of righteousness' (Job 22:27-28), he shows that it is possible for the good and true to fall into these things; which follows by necessity, that not everyone who is in circumstances is wicked and in sins; therefore your first things shall be few, and your last things unutterable (Job 8:7).

Again, both then and now he fights for his beginning; for as he follows, he receives the understanding, that God restores the pleasant things to the pure after much suffering in many ways. For it seems through these things that he introduces the manner of the bringing in of painful things, which he did not previously set forth, through which he says 'his last things shall be unutterable' (Job 8:7), making it clear as if, having endured bravely—unless someone says that he says these things will happen to him after he has repented from the prayer toward God—but this 'not' does not allow the saying: 'if you are pure', even though the thing said: 'but you, rise up early toward the Lord, the Pantokrator' (Job 22:28) is for the purpose of contrast.

For 'inquire of the first generation, search out according to the lineage of the fathers' (Deut 32:7). He wishes to establish his own word from the former men or writings, which contained their lives. For nothing is to be considered as being both an image and letters, especially because of the saying: 'who would give that my words might be written down?' and the following: also laws existed, according to which these also were walking, the friends say. For tomorrow...