Knowledge. I have shewn that God punishes or rewards according to our deserts, and is not indifferent about our sins. If Job have not experienced the divine bounty, it is because he has not deserved it. (Calmet) CHAPTER XXXV. Beginning. Hebrew, "afar" from that God, who is ancient, and not of human invention; (Jeremias xxiii. 23.) or from the consideration of the heavens. Nothing could be more magnificent than the descriptions which conclude this fourth part of the discourse. (Calmet) Lie. Every orator will promise to speak the truth, and will do so sometimes to gain credit. (Worthington) --- Shall be. Hebrew, "is with thee." Thou art not devoid of sense, and thou wilt (Calmet) surely approve my reasons, which are suggested by the God of all knowledge. (Haydock) God. Septuagint, "Know that the Lord will not cast away the innocent." Theodotion continues to ver. 12: "The mighty, in strength of heart, (Wisdom vi.) will not make the impious live, and will render judgment to the poor." (Haydock) --- They seem to have read Thom, which is now wanting in Hebrew. (Calmet) --- "Behold God is mighty, and despiseth not any: mighty in strength and wisdom." (Protestants) (Haydock) --- Eliu begins to prove that God administers justice to all equally. (Calmet) Just. Hebrew, Syriac, &c., "the just man, he will place him with kings on the throne." (Calmet) --- Exalted, or "extolled" for ever, if they have done well. (Worthington) --- He always disposes of kingdoms. (Menochius) Violent, while in power and on the throne, or because even in a private station, their will has risen up in rebellion against God. (Haydock) --- Poverty and afflictions are scourges, which are often inflicted by mercy, to bring us to a sense of duty. (Calmet) Ear, by secret inspirations, or by the admonition of pastors. (Calmet) --- Afflictions will also speak louder to them than any orator. (Haydock) Folly. Hebrew, "without knowledge." He speaks of princes, (Calmet) and of all the wicked, who have not known the day of their visitation. (Haydock) --- They shall suffer the punishment prepared for fools or wicked men. (Menochius) Bound, in misery and evil habits. They will not have recourse to God by humble prayer, though they perceive his displeasure, and design in punishing them. Storm. Hebrew and Septuagint, "in youth," (Haydock) being suddenly cut off, without having deplored the sins of their youth. (Calmet) --- Effeminate. Hebrew, "the consecrated" to prostitution. Eliu compares those who will not attend unto God, to the most infamous characters. (Calmet) --- Septuagint, "and let their life be taken away by the angels" (Haydock) of death, chap. xxxiii. 23. (Calmet) --- He may allude to the impure Sodomites. (Menochius) CHAPTER XXXVI. He shall. He would have prevented thee from falling into this irremediable distress, if thou hadst imitated the poor who trust in Him. (Calmet) --- Yea, he will still restore thee to favour, if thou wilt repent. (Haydock) --- He will fill thee with joy and plenty. (Menochius) --- Foundation. Hebrew, where there is not straitness. (Protestants) He would have rescued thee from distress, and set thee at large. (Haydock) --- The psalmist often speaks in the same language. (Calmet) Recover. Thou shalt be treated as thou hast treated others. Hebrew is not well understood. It may be, "Thou hast spoken like the impious; but judgment and justice rule. Beware lest wrath overtake thee, so that thy prayers may not avert it. Will He regard thy cries, thy riches, gold or strength?" (Calmet) Without, or before thou be forced by tribulation. (Menochius) --- Lay aside all sentiments of pride, (St. Gregory) or keep in awe the mighty, who administer justice in thy name. (Menochius) --- Protestants, "Will he esteem thy riches? No, not gold, nor all the forces of strength." Septuagint, "Let not a willing mind incline thee unjustly to the prayer of the needy in distress." (Haydock) Prolong not the night, &c. Prolong not causes that are brought before thee, but dispatch, by early rising, the business of them that come up to thee. (Challoner) --- Septuagint, "and all the men of power do not withdraw in the night," from just punishment. Theodotion adds, "that the people may come up against them," to demand vengeance. Do strict justice both to the rich and to the poor, without pity or fear. (Haydock) --- This text is very obscure; and the Hebrew may have different meanings, which do not, however, seem well connected with the rest. "Plant not after night, when people retire home;" (Calmet) or Protestants, "are cut off in their place." (Haydock) --- Delay not to banish temptations, or they will increase. (St. Gregory xxvi. 38.) (Worthington) Iniquity, or blaspheming, (chap. xxxiv. 37.; Menochius) and murmurs, to which alone thou hast given way since thy fall. (Calmet) Lawgivers. Hebrew more, "a master." In Chaldean, "a sovereign." (Grotius) Septuagint, "what potentate is against him?" (Haydock) --- What art thou, to dare thus to resist him? (Calmet) --- St. Gregory (xxvii. 1.) explains this as a prediction of Christ, "or singular lawgiver." God is most able to punish transgressors, and willing to reward those who obey his laws. (Worthington) Not, is omitted in Hebrew and Septuagint. "Remember that thou magnify his work, which men behold;" Protestants, (Haydock) or "thou hast magnified," formerly. Do so again. --- Sung. The memory of great exploits was commonly preserved by canticles. (Calmet) All. The rest of this chapter, and the five first verses of the next, seem to be inserted in the Septuagint from Theodotion. "Every man sees in himself how many mortals are wounded," &c. --- Off, in the stars, &c., or in ancient times, what wonders God has performed. (Calmet) --- The works of God are like a ladder, by which we may ascend to the knowledge of him. (Menochius) (Wisdom xiii.) (Haydock) Floods. God causes the water on the earth to evaporate, (Calmet) to form the clouds, (Haydock) which afterwards fall in torrents. (Menochius) --- Theodotion, "the drops of rain are numbered by him," &c., chap. xxvi. 8. If. Hebrew, "Also can any understand the spreading out of the clouds, the elevation or noise of his pavilion?" (Haydock) --- What could be more magnificent that the throne of God! (Calmet) Ends. Literally, "the hinges," or poles, cardines. (Haydock) --- Hebrew, "roots;" Aristotle (Meteor. ii. 1.) and Hesoid (Theog. 727,) use the same term, (Calmet) to denote the fountains which supply the sea. (Haydock) --- Who ever discovered these deep recesses? Eliu describes a thunder-storm, when the sea is covered with darkness. He intimates that the pavilion of God, though hidden from us by the clouds, is not destitute of light. (Calmet) --- God inhabits light inaccessible. (Haydock) Mortals. Hebrew, "in abundance." (Haydock) --- By thunder he overwhelms many nations, while by moderate rains, he causes the earth ot fructify (Calmet) and nourish mankind. (Menochius) Hands, or clouds, which are compared to a hand, 3 Kings xviii. 44. He opens his hand, and light appears. This expression denotes the utmost facility with which a very surprising thing is effected. --- To come. Hebrew, "by this obstacle." He alludes to the sun's eclipse, as if God's hand covered its disk. (Calmet) --- Protestants, "He....commandeth it not to shine, by the cloud thta cometh betwixt." To it. The tabernacle of God is designed for his friends. Hebrew is very obscure. "Thunder announces the rain, and the very animals know it;" (Virgil describes their signs, Geor. i.) or "His thunder announces from above the clouds his wrath to men." (Calmet) --- "The noise thereof sheweth concerning it, the cattle also concerning the vapour." This thunder, the effects of which are so terrible, that it is often styled the voice of God. (Calmet) (Psalm xxviii.) (Menochius) --- The consideration of rewards (chap. xxxvi. 33.) stimulates the good, while thunder strikes the heart with terror. (Worthington) Earth. Lightning appears from the east to the west, Matthew xxiv. 27. After. Light travels faster than sound, (Haydock) though thunder and lightning are produced at the same instant. (Calmet) --- Found out. Philosophers can only propose their conjectures on the cause of thunder. This sense is confirmed by the Greek, Chaldean, &c. Hebrew may be, "he delays not;" (Calmet) --- Protestants, "he will not stay them;" (Haydock) rain commonly falling soon after thunder. As the latter is occasioned by the collision of clouds, when they come to a certain distance from the earth, the heat causes them to dissolve into showers, which augments at each crack. (Calmet) --- Septuagint, "For he has done great things, which we have not understood." This is connected with chap. xxxvi. 24. Then we read, (ver. 7.) "that man may know his own weakness." All the intermediate verses have been supplied by Origen from Theodotion, or others. (Haydock) He sealed up, &c. When he sends those showers of his strength; that is, those storms of rain, he seals up; that is, he shuts up the hands of men from their usual work abroad, and confines them within doors, to consider his works; or to forecast their works; that is, what they themselves are to do. (Challoner) --- We are all the servants of God. He marks us in the hand, as such, Isaias xliv. 5., and Ezechiel ix. 6., and Apocalypse xiii. 6. The Romans marked soldiers with a hot iron in the hands. (Veget. i. 8.) --- The abettors of chiromancy have hence vainly pretended that they can discover each person's future in the lineaments of his hands. (Calmet) Den. Foreseeing the tempest and retreating for shelter. Parts. The south, (chap. ix. 9.) whence storms commonly came in that country, (Calmet) from the sea or desert of Idumea. (Haydock) (Psalm lxxvii. 26., and Zacharias ix. 14., and Isaias xxi. 1.) --- North wind or pole. (Worthington) --- Yet the south seems to be designated; (ver. 17., and chap. xxxviii. 32.) though cold comes from the north, in Idumea as well as here. (Calmet) --- Mezarim, is rendered by Protestants "north." Marginal note, "scattering winds. " Septuagint Greek: akroterion, "summits" of mountains. Abundantly. He cause it to freeze or rain at pleasure. (Haydock) (Psalm cxlvii. 17.) (Menochius) Corn requires rain. (Haydock) --- Light. As they are transparent, they do not hinder the sun from appearing. Hebrew, "the brightness of the sky disperses the clouds, and the clouds shed their light" in the rainbow, (ver. 15.; Grotius) or lightning. (Junius; Calmet; Menochius) --- Protestants, "Also by watering, he wearieth the thick cloud, he scattereth his bright cloud, and it is turned round about by his counsels, that they may do whatsoever," &c. God prohibits or gives rain. (Haydock) --- Nothing is left to chance. (Calmet) --- He directeth the clouds as a master does his ship. (Worthington) Tribe. Hebrew also, "for correction." (Haydock) (Amos iv. 7.) --- Land of promise, Psalm lxvii. 10. Light: the rain-bow, according to the best interpreters; or the lightning. (Calmet) Paths. Hebrew, "the balancing of the clouds, the wondrous works of Him whose knowledge is perfect?" chap. xxxvi. 4. Dost thou know what suspends the heavy clouds in the air? (Calmet) Are. Hebrew, "How thy," &c. It is also beyond thy comprehension, why thou shouldst be too hot when the south winds blows (Haydock) moderately, though tempests generally proceed from the same quarter, ver. 9. If thou art in the dark, respecting these things, which thou feelest, how canst thou pretend to fathom and condemn the counsels of God? (Calmet) --- Job was far from doing either. His friends rather undertook to explain God's reasons for punishing thus his servants, which Job acknowledged was to him a mystery, (Haydock) till God had enlightened him, chap. xxii. 3. (Houbigant) Brass. Hebrew, "Hast thou with him stretched out (or beaten, as brass, tarkiang; which word Moses uses for the firmament) the heavens, which are as solid (Chaldean, and like) a molten looking-glass?" which was formerly made of metal, Exodus xxxviii. 8. The Hebrews looked upon the sky as a sheet of brass; and the poets speak of the brazen heaven. (Pindar. Nem. vi.; Homer, Iliad A.) Darkness. Thou who art so learned, give us some information, what we may blame in the works of God. Cutting irony! (Calmet) He shall be swallowed up. All that man can say, when he speaks of God, is so little and inconsiderable in comparison with the subject, that man is lost, an das it were swallowed up in so immense an ocean. (Challoner) --- The man who should are to mention what I could reprehend in God's works, would soon be overwhelmed with majesty. (Calmet) --- Alphonsus IX, king of Leon, (the year of our Lord 1252) surnamed "the wise and the astronomer," said "he could have given some good advice respecting the motions of the stars, if he had been consulted by God;" meaning to ridicule some vain systems of philosophers, then in vogue. (Dict. 1774.) (Haydock) Light; being hindered by the clouds, and dazzled when they are removed. Yet we presume to judge of the secrets of Providence! (Calmet) --- Away. As there is a constant vicissitude of these things, so there is of happiness and misery. (Menochius) --- Septuagint, "For the light is not seen by all. It is refulgent in beauties, as that which comes thence upon the clouds." If, therefore, this light does not pervade all places, why should we wonder that all do not understand the ways of God? (Haydock) Gold. Septuagint, "from the north, gold-coloured clouds. Above these, great is the praise and honour of the Almighty." (Haydock) --- When the wind blows, the clouds are dispersed, and the sky appears serene. Each country has its peculiar advantages. In the north, Ophir, &c., may boast of gold: but what ought to be most conspicuous in the praises given to God, is an humble fear. Pindar begin his Olympic Odes somewhat in the same style. (Calmet) --- "Water is excellent, and gold....But if, dear heart, thou wilt sing of games, regard no other star....as brighter than the sun....nor shall we celebrate any game more excellent than that of Olympia." (Haydock) --- God disposes of all things as he pleases. He makes the golden day succeed a tempest. But it is our duty to praise him with awe, whatever he may ordain. This is the epilogue. (Pineda) --- Man must praise God with fear, as he cannot do it sufficiently. (Worthington) Worthily. Hebrew, "the Almighty, we cannot find him out," (Haydock) or comprehend his nature or mysteries. (Calmet) Fear him, and receive with respect whatever he shall appoint. (Haydock) --- And all. Hebrew, "he fears not any that are wise of heart." He knows that the most intelligent (Calmet) must confess their ignorance, when they attempt to examine his divine nature. Simonides being desired by Hiero to express his sentiments on this subject, always requested more time to consider of it. Quia, inquit, res videtur mihi tanto obscurior, quanto diutius eam considero. (Cicero, Nat. i. 60. Select\'e6 e Prof. i. 3.) --- "With thee (says St. Augustine, Confessions i. 6.) stand the causes of all instable things," &c. (Haydock) --- Those who are really wise, will therefore adore God's judgments in silence, while the presumptuous will be forced to yield. This is the excellent conclusion of all that had been said. (Pineda) --- The sentence is beautiful, but ill-applied (Haydock) to Job. (Philip) See Proverbs iii. 7. (Haydock) --- He convinced the other three with sound arguments, "and this last and most arrogant disputant with silence." (Worthington)