Moralia in Job 51

20. What Job's receiving double foresignifies. Before the resurrection the saints have one blessedness; after it, double. — But rightly, after the losses of goods, after the burials of his children, after the tortures of wounds, after the contests and battles of words, is he relieved by a twofold recompense; because, doubtless, the holy Church, while yet placed in this life, receives double gifts for the labours which she sustains; when, the Gentiles having been fully received, at the end of the world she turns to herself the hearts even of the Jews. For hence it is written: 'Until the fulness of the Gentiles should come in, and so all Israel should be saved' (Romans 11:25). Double she shall also receive afterwards:

because, the labour of the present time being finished, she ascends not only to the joy of souls, but also to the blessedness of bodies. Whence it is well said by the prophet: 'In their own land they shall possess double things' (Isaiah 61:7). For the saints in the land of the living possess double things, because, doubtless, they rejoice in the blessedness of mind and of body together. Whence John in the Apocalypse, because before the resurrection of bodies he saw the crying souls of the saints, beheld them to have received single robes, saying: 'And single white robes were given to them, and it was said to them that they should rest yet a little time, until the number of their fellow-servants and brethren should be fulfilled' (Revelation 6:11).

Before the resurrection, indeed, they are said to have received single robes, because as yet they enjoy the beatitude of the mind alone. They shall therefore receive twofold robes when, together with the perfect joy of their souls, they shall also be clothed with the incorruption of their bodies. 21. The affliction here is certain; how long it is to endure is uncertain. — Rightly, then, is blessed Job's affliction spoken of, yet the measure of time in his affliction is left unsaid; for the tribulation of holy Church is discerned in this life, but for how long a time here it is to be worn down and prolonged is not known. Whence also it is said by the mouth of Truth: 'It is not yours to know the times or the moments which the Father hath put in his own power' (Acts i, 7).

By this, then, that blessed Job's suffering is spoken of, we are taught what we know by experience. But by this, that the measure of time in the suffering is left unsaid, we are taught what we ought not to know. We have drawn out the words of the preface at length, so as to speak, as it were, by briefly touching upon the whole. But since by long speaking we have arrived at the beginning of our discourse, we ought first to fix the root of the history, that we may afterwards be able to satisfy the mind with the fruit of the allegories.