Away. I shall therefore speak with the utmost caution, (Haydock) as one who must shortly appear before the divine tribunal. (Menochius) --- Hebrew, "For I know not how to call things by their sirnames, (Calmet) or titles of vanity; (Haydock) If I do, may my Creator soon (Calmet) take me away." Septuagint, "I know not how to admire the face. If it be not so, the worms shall consume me." (Haydock) CHAPTER XXXII. Sentence. Some editions have scientiam, "knowledge," with the Hebrew. (Calmet) Spirit. We are therefore equal. (Menochius) --- Thou canst not fear being overpowered with the divine majesty, in this dispute, chap. xiii. 21. (Calmet) --- Life. Septuagint, "instruction." (Haydock) Formed. Job had expressed a desire to plead before a man, chap. ix. 32., and xiii. 19., and xxxi. 35. Eliu offers himself to maintain the cause of God. (Calmet) Wonder Hebrew, "terror," (Haydock) in allusion to Job's words, chap. ix. 34. --- Eloquence. Hebrew, "hand." (Calmet) --- Septuagint, "the dread of me shall not cast thee down, nor my hand be heavy upon thee." Arrogant men esteem their own observations as something wonderful. (St. Gregory) (Worthington) In me. Job had not said so in express terms, though he had said something to the same purpose. But he had sufficiently explained himself, and Eliu could not be ignorant that he only meant that his present sufferings were not proportioned to his guilt. (Calmet) Complaints. Something similar had indeed come from Job's lips; (chap. xiv. 17., and xx. 21.) not that he pretended that God sought to find him guilty without cause; but he meant that He treated him as an enemy, for some secret purpose. (Calmet) Stocks. Chap. xiii.14., and xiv. 16. Eliu interprets the words in the worst sense, though Job had only expostulated with God on the treatment which he received, testifying a great love and confidence in him. He acknowledges some want of knowledge, chap. xlii. 3. (Calmet) Man: so that he is not obliged to explain his reasons. (Menochius) Because. Septuagint, "Thou hast said, Why has not He heard every word of my pleading or judgment." Aquila and Theodotion, "for all his words are unanswerable." Protestants, "He giveth not account of any of his matters." (Haydock) Time. One decision ought to suffice; and God had declared Job innocent, chap. i. 8., &c. (Worthington) --- His decrees are immutable; and yet thou wouldst have him to explain his conduct, as if he could be under a mistake, and correct it. He manifests his will, and it is our business to be attentive. We cannot expect that he should speak twice, though he does so frequently in his great mercy. Hebrew, "God speaketh once, and he regardeth not a second time." (Calmet) --- Septuagint, "But the second time, a dream," &c. (Haydock) --- Eliu specifies three methods by which God declares his will; (ver. 26) 1. By vision; 2. by afflictions; 3. by the voice of angels, or of preachers, ver. 19, 23. Beds. It seems prophetic dreams were not then uncommon. Instructeth. Hebrew, "sealing," that they may not mistake such a favour for a common dream. (Calmet) Him. Septuagint, "his body from the fall [ of iniquity. ] " (Grabe) (Haydock) Also. This is the second method of instruction. Eliu pretends that Job had thus been visited by God, and had not understood his meaning. Bare. The skin will scarcely cover them. He will appear ghastly, like a skeleton. (Calmet) --- Hebrew, "his bones....shall stick out." (Protestants) (Haydock) CHAPTER XXXIII. Destroyers; the worms in the grave, (Haydock) or to sickness, (Menochius) "which bring on death." Pagnin mortiferis. Angel, by secret inspirations, (St. Thomas Aquinas; Tirinus, &c.) or a man sent by God, to announce the truths of salvation. (Mariana) --- Man's, or "to man." (Calmet) --- Hebrew, "a messenger with him, an interpreter, one....to declare to man his uprightness." Protestants, (Haydock) "If there be any merit in him, the angel comforter, chosen from a thousand accusers, is ready to declare to the son of man his rectitude." Septuagint, "If there be a thousand destroying angels, not one of them shall hurt him; if the consider in his heart to be converted unto the Lord. Though he (the angel) lay before man his reproof, and shew his folly, He (God) will take hold of him, that he may not die. He will renew his flesh as the plaster of a wall, and fill his bones with marrow: he will make his flesh soft, like that of an infant, and will place him in manhood among men." (Haydock) --- But this is different from the Hebrew. (Calmet) --- The intercession of angels is very powerful. The are represented as suggesting motives, which prevail on God to shew mercy, ver. 24. (Haydock) Consumed. Hebrew, "fresher than a child's," (Haydock) as was the case of Naaman, 4 Kings v. 14. And he. It is ambiguous whether this refer to God or to man. (Calmet) --- But both shall see each other with joy. The penitent will be restored to as much favour as if he had never sinned. (Haydock) Times, or often. God instructs man by visions, sickness, and the intercession and inspirations of angels, ver. 14. (Calmet) Living, both soul and body, delivering them from adversity. (Calmet) Just, and to be so indeed. (Menochius) --- How much would his vanity be mortified, when Job answered him only with silence! (Haydock) though he urged him to reply so often. (Worthington) Taste. The most accurate philosophers attribute this faculty to the tongue, (Calmet) rather than to the throat, guttur. Hebrew, "mouth or palate." (Haydock) --- But Eliu speaks agreeably to the notions of the vulgar. (Calmet) --- Intellectus saporum c\'e6teris est in prima lingua, homini et in palato. (Pliny, [Natural History?] xi. 37.) Judgment. Chap. xxvii. 2. Job had used this expression, but only to intimate that strict justice did not take place, as he thought his faults had not deserved so severe a chastisement. He did not pretend that God was unjust, or that he was quite blameless; and he had so explicitly declared his sentiments, that Eliu could not well be ignorant of them. (Calmet) There. Septuagint, "he has been deceived;" Greek: epseusato. Hebrew, "I will convict my judge of lying;" or (Calmet) Protestants, "should I lie against my right?" (Haydock) --- Job, in the excess of grief, had expressed himself forcibly, chap. xix. 6., and xxiii. 7. But great deductions must be made from such hyperboles; and he had frequently praised the mercy and justice of God, and his just punishment of the wicked. He had indeed excepted himself from the number; and Eliu ought to have proved that he was wrong in this respect. But he seems to have all along evaded or mistaken the point under dispute. (Calmet) --- Arrow, which pierces me. (Haydock) --- The deferring judgment was not a subversion of it, as Eliu would argue, chap. xxvii. 2. (Worthington) What. This may be a continuation of Job's speech, who seemed to assert that none had ever been insulted like himself, nor borne it with greater patience; (chap. xvi. 4.) or Eliu reproaches him with talking scornfully to his friends and to God. (Calmet) Goeth in. Septuagint insert a negation, which is not found in Hebrew, Chaldean, &c. They may be understood to speak ironically. (Calmet) --- "Who committeth no sin, nor iniquity, nor has had any society with lawless people, so as to walk with wicked men." (Haydock) With him, and strive to please him. Horrible blasphemy! of which Job was incapable: as if God were a cruel master, and threw us into despair. He had asserted that God punishes the wicked, and often treats his friends with the like severity, (chap. ix. 22., and xxx. 26.) in this world: which is very true. (Calmet) --- Septuagint, "Say not that man is visited. He is indeed visited by the Lord." (Haydock) --- Eliu wrests Job's words, in order that he may have something to say against him. (St. Gregory xxiv. 25.) (Worthington) Earth? If God cannot be unjust, hat he given the administration of the world to some other, who may have been deceived? This will not be asserted. Hebrew, "who hath visited the earth for him?" or, "who hath set him over the earth?" Is he a hired judge, who may be bribed? (Calmet) To him, and examine his conduct with rigour: there is scarcely a moment of our lives in which he would not discover a just reason for withdrawing his hand, and suffering us to die, Psalm ciii. 29. (Calmet) Judgment. How can we hope for redress from God, while he condemns his conduct? (Menochius) --- How can we bring Job to a sense of his duty, since he entertains such perverse notions? Hebrew, "Shall he hold dominion, who hates justice?" If God be unjust, does he deserve our adoration? (Calmet) or, "ought not the person to be put in prison, who resists judgment?" (Grotius) "If thou dost not think that He who hates crimes, and destroys the impious, is eternal and just?" (Septuagint) (Haydock) Who. Theod.[Theodotion?] in Septuagint, "wicked is he who says to the king, thou actest contrary to the law; and to the rulers, thou most impious." (Haydock) --- Apostate. Hebrew, "Belial." Tyrant. This title is not always odious. It formerly was given to all princes, and came to be used in a bad sense, on account of the misconduct of some kings of Sicily. Tyrannus a rege distat factis, non nomine. (Sen.[Seneca?] Clem. xii.) --- Hebrew, "the rich more than the poor." (Haydock) --- God fears not to rebuke even the greatest princes, and dost thou dare to arraign his justice? (Calmet) They, the wicked, whatever may be their station in life. (Haydock) --- God takes off the tyrant (Calmet) when he least expects it, as well as the poor. (Haydock) --- Troubled, or make an insurrection. (Calmet) --- This often proves the ruin of tyrants. (Haydock) --- Hand, by the destroying angel. (Calmet) Death, or the most obscure recess. (Haydock) Man. Hebrew, "He will not lay upon man (Calmet) more than right (Protestants; Haydock) to," &c. After once passing sentence, all is over. (Calmet) --- When man has fallen into sin, he cannot with a god grace contend with God. (Calmet) Stead. Where are not the ancient Assyrians, Carthaginians, &c., who once made such a figure in the world? (Calmet) --- Septuagint, "glorious and sudden, and unnumbered." The next eight verses are taken from Theodotion. (Haydock) Night, calamities. At once the shall be oppressed. (Calmet) Sight. Literally, "in the place of the beholders," (Haydock) in public. (Calmet) All. Protestants, "Any of." The wicked observed none of God's commandments as they ought. He that offends in one become guilty of all, James ii. 10. Condemn, either God or the person whom he approves. Does not he exercise dominion over all? (Calmet) --- Men. Literally, "all men." Hebrew, "a man." God may destroy either a part or the whole of creation. Sometimes whole nations or cities are cut off, and the deluge nearly swept away all mankind. (Haydock) People. A hypocrite denotes one infected with all sorts of crimes. (St. Iren\'e6us v. 24.) Such a king is sometimes given to punish a wicked people, Osee xiii. 11., and Isaias iii. 4. This sense is beautiful, and followed by the Chaldean, Septuagint, &c. We may explain the Hebrew in like manner, by neglecting the Masoretic points. (Calmet) --- Protestants, "That the hypocrite reign not, lest the people be ensnared." (Haydock) --- Hebrew, "He overturns the throne of hypocrites, on account of the scandal of the people," or "he delivers the people from servitude." The sense of the Vulgate seems preferable. (Calmet) --- Eliu insinuates that Job had been a hypocrite and an oppressor; but God exculpates him. (Worthington) Seeing. Hebrew, "Thou shouldst have said to the Lord, I have suffered enough: (Calmet) I will not offend." (Protestants) (Haydock) (Ver. 32.) --- Turn. He had undertaken to plead God's cause. (Calmet) CHAPTER XXXIV. It, my iniquity. (Menochius) --- Will God make thee accountable for it? (Haydock) --- Yea, if thou keep silence, (Calmet) thou wilt seem to connive at it. (Haydock) --- He wishes to engage Job to speak. Hebrew may be translated many ways. (Calmet) --- Protestants, " Should it be according to thy mind? He will recompense it whether thou refuse, or whether thou choose; and not I. Therefore speak what thou knowest." (Haydock) Father. From God all the rights of a father spring, Ephesians iii. 15. (Calmet) --- Septuagint, "No indeed: but learn Job, answer not like fools." Protestants, "my desire is, (marginal note, my father) that Job may be tried unto the end, because of his answers for the wicked." (Haydock) --- He has imitated their wicked discourses; let his chastisement deter others. (Calmet) --- The sequel seems to intimate, that Eliphaz is here styled Father. (Menochius) Fast, and pressed by arguments. (Menochius) (Calmet) --- Hebrew, "since he adds crime (Calmet; Protestants, rebellion) to his sin, and clappeth his hands among us, and multiplieth his words against the Lord." Eliu concluding that Job was obstinate, (Haydock) invites his friends to join in prayer, that he might be still more severely chastised, to make him enter into himself. Such a strange petition might possibly proceed from charity. But Eliu had given too many proofs of passion, to allow this interpretation. Had he evinced that Job as a criminal? and were not his sorrows already too great, so that he might rather have prayed that God would alleviate them, or grant him more patience? God. Eliu being greatly mortified at Job's silence, uses still more provoking expressions, and pretends to refute one of the holy man's assertions, which never escaped his lips, though he had complained that God treated him as an enemy, and with more severity than his sins deserved; (chap. vi. 2.; Calmet) or, that his affliction was greater than his sin, chap. xxiii. 7., &c. Eliu therefore calumniates him. (Worthington) Please thee, since thou punishest the guiltless. (Menochius) --- If I sin. Job had not said so, but it seemed to follow from his expressions, chap. xxi. 7. See chap. xxii. 3. Whether sin be committed and punished, or not, what does it profit God? (Calmet) --- His sovereign perfections require that he should not let sin pass unnoticed, and Job never entertained an idea to the contrary. Thee. I will shew that you are all wrong. (Haydock) --- I will supply what the three have left imperfect. (Calmet) Thee. Thy sin cannot hurt, nor thy virtue add any thing to God. He is not therefore actuated by resentment, or jealousy, but by justice. (Calmet) --- He revenges the injury done by the sinner to himself, ver. 8. (St. Augustine, Confessions iii. 8.) --- The inference is therefore wrong, (Calmet) that God will not regard the sins or punishment of men, because he thence derives no profit, ver. 3. (Haydock) --- The strong sentences of Eliu agree not (or are ill-applied) to the blessed Job. (St. Gregory xxvi. 7.) (Worthington) Out. The wicked shall cry out, through vexation, but still they will not address themselves to God, ver. 10. Why are the abandoned, but because He takes cognizance of all? Songs. Arabic, "thoughts," by means of visions. Chaldean, "where is the Lord, in whose presence the angels sing canticles of praise in the night?" (Calmet) --- Septuagint, "who has ordered the night watches;" (Haydock) the stars, which display the power of God? His servants also are filled with interior joy, even in the midst of afflictions. (Calmet) Air: and yet the wicked make not use of their understanding, to have recourse to God under distress. (Calmet) Vain. Hebrew, "falsehood." He will not relieve the hypocrite, who does not cry to him with sincerity. This conduct shews that God acts with discretion, and hears people according to their deserts. (Calmet) Before him. Try whether the assertion be true. (Haydock) --- Only change thy life, and hope in him, and thou wilt see the good effects. (Calmet) For. Protestants, "But now because it is not so, he hath visited in his anger; yet he (marginal note, Job) knoweth it not, in great extremity." (Haydock) --- In this world, God punishes not with rigour. (Calmet) 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)