Moralia in Job 871

3. Wisdom is necessary against the words of detractors, patience against the swords of persecutors. By these words, without doubt, blessed Job both narrates his own case and signifies the times of the afflicted holy Church, in which she is oppressed by the open obstinacy of unbelievers and disturbed by the bitterness of persecution. For the Church is wont to be tempted by her adversaries in two ways, namely that she suffers persecution either by words or by swords. But holy Church strives above all to possess wisdom and patience. Yet her wisdom is exercised when she is tempted by words, and her patience is exercised when she is tempted by swords. Now, however, he speaks of that persecution in which she is assailed not by swords but by false assertions.

Now we have known many who, when in this life they suffer some adversity, believe that God exists. Yet some hold that God exists, but that He in no way cares for human affairs. Of the former, indeed, it is said through David: «The fool hath said in his heart, There is no God» (Ps. 13:1). But the latter say concerning Him: «How doth God know? and is there knowledge in the Most High?» (Ps. 72:11). And again: «And they said, The Lord shall not see, neither shall the God of Jacob understand» (Ps. 93:7). This man, therefore, bearing the type of holy Church, set in the very bitterness of his affliction, replies against both. For because life has essence and death has none, in order to confess that God exists, he says: «The Lord liveth.»

But in order to declare that He cares for human affairs, he added: «Who hath taken away my judgment, and hath brought my soul to bitterness.» For he testifies that these things which he suffers he does not endure by chance, but with God disposing all things; and he attributes the power over his bitterness not to his tempter, but to its Author. 4. The devil has no power to tempt except by God's permission. For he knows that although the devil always craves the affliction of the just, yet if he does not receive the power from our Author, he in no wise comes to the point of temptation. Hence also every will of the devil is unjust, and yet, by God's permitting, all his power is just.

For he unjustly craves to tempt whomever he pleases, but God justly permits those who are to be tempted to be tempted by him, in the manner in which they are to be tempted, and not otherwise. Hence also in the Books of Kings it is written concerning the devil: «For an evil spirit of the Lord came upon Saul» (1 Kings 18:10). Here it is justly asked: if it is of the Lord, why is it evil; and if it is evil, why is it called of the Lord? But in these two words are comprehended both a just power in the devil and an unjust will. For he is called an evil spirit through his most wicked will; and the same is called the spirit of the Lord through the most just power he has received. Well, therefore, is it said:

«The Lord liveth, who hath taken away my judgment, and the Almighty, who hath brought my soul to bitterness»; because, even though the enemy rages who desires to strike, yet it is the Creator who permits him to prevail unto something. But since the holy man, in order to affirm something, bound himself by the life of God, let us hear what he subjoins in binding himself. There follows: