Be. He lovingly expostulates with God, and begs that he would hasten his deliverance, lest it should be too late. (Calmet) CHAPTER VII. Suhite, from Sue, the son of Abraham, who dwelt in the desert Arabia; (Genesis xxv. 2.) though several suppose, without reason, (Calmet) that Baldad resided at Sueta, in C\'9closyria. (Menochius) --- He was the second in age and dignity. (Pineda) How long. He seems tired with hearing, (Haydock) and accuses Job of want of moderation, representing him as a hypocrite, (Calmet) and an obstinate defender of his own opinion, against the better judgment of Eliphaz; (Menochius) though he was in reality only a constant asserter of truth. (Worthington) Just. He begins with the same principle as Eliphaz, which nobody denied. But he does not reflect, that God may cause even the just to be afflicted, for their trial and improvement. Iniquity, and suffered them to perish. (Calmet) Peaceable. Justice and peace shall kiss. (Haydock) --- Prosperity will attend the righteous. (Calmet) That. Hebrew, "because our days." (Haydock) --- Baldad strives, in vain, to prove what nobody contested. But he does not come to the point, and shew that Job was guilty. Past histories might have informed him that the just are often persecuted, like Abel, Abraham, Jacob, and Joseph. (Calmet) --- It is true, these were afterwards conforted in honour, except the first, who was slain, and better off in the other world. But Job might hope for the same treatment; and no man can be pronounced happy or miserable till his death. After a storm a calm frequently ensues; as Baldad might have seen verified in the person of his friend, if he had waited patiently, and not judged so peremptorily from equivocal arguments. (Haydock) --- We must allow, however, that what he said had been generally true. (Houbigant) Sedge-bush, or flag. Hebrew achu; so called, because from one root many brothers (as it were) spring. Septuagint style it Greek: Boutomon, as it was usually "cut for oxen," Genesis xli. 2. (Parkhurst) (Haydock) --- As plants die without suction, so do those who depart from God. (Menochius) Herbs, for want of moisture. (Calmet) --- Sic transit gloria mundi. (Haydock) --- The prophets often compare the prosperity of the wicked to grass, (Psalm xxxvi. 2., and James i. 10.) and Baldad ranks Job with them. Him, the hypocrite, or God. (Calmet) --- Both shall one day condemn the ill use of riches. (Haydock) He. The spider, or rather the hypocrite, who will not be able to screen himself, by his possessions, from the wrath of God. (Calmet) Seemeth. Hebrew, "he is green before the sun" beat upon him. --- Rising, ortu, for horto, (Haydock) as the Hebrew, &c., have "garden," (Menochius) with some Latin editions. He had compared the wicked to a rush without moisture. But the just is like a plant in a fine garden, which is not hurt by the sun beams. It will grow even among stones, (Calmet) and may be transplanted without danger, ver. 19. (Haydock) --- The whole may be, however, a continuation of the former simile. The rush will presently be scorched, as if it were thrown among stones, and its place will know it no longer, ver. 18. (Menochius) Joy. Septuagint, "the catastrophe of the wicked, for another shall spring," &c. Haydock) CHAPTER VIII. Until. If thou be simple, (Haydock) or irreproachable, (Calmet) God will make thee exult. (Haydock) --- Until, &c. (Menochius) --- He will restore thee to thy former state of affluence. (Calmet) God. Job answers both his friends, and with admirable humility acknowledges that in God's sight he is full of defects; but not of such a nature as to fall (Calmet) under the cognizance of man. I am not conscious to myself of anything; but....God is the judge, 1 Corinthians iv. 4. (Haydock) Thousand. Psalm cxlii. 2. "Woe even to the praise-worthy life of man, if God judge without mercy." (St. Augustine) (Haydock) Resisted. Hebrew and Septuagint, "hardened himself against him." Removed, by earthquakes. (Pliny, [Natural History?] ii. 83.) (Calmet) --- In Calabria, 5th February, &c., 1783, during the most destructive and dreadful earthquake, a level valley was removed entire about a mile, and a hill, with the trees still growing, was projected down a declivity half a mile, and another above four miles. (Sir W. Hamilton) --- Septuagint, "who makes the mountains grown old, and they know not who overturns them in his wrath." (Haydock) --- Kings and empires fall to ruin at his command. (Calmet) Pillars. These are represented as fixed in the waters, Proverbs viii. 29., and Psalm xxvii. 16., &c. Seal. So that they appear not. He alludes (Calmet) to masters confining their servants with seals, before locks were invented. (Macrobius vii. 3.) --- From these noble effects of God's power, Job takes occasion to humble himself. (Calmet) Heavens, like a tent, Psalm ciii. 2. These nations lived under tents; (Calmet) and beholding the magnificent one which God had spread over the heads of alol, Job, in rapture, (Haydock) wonders that he should have created such a pavilion for his servants. Arcturus, &c. These are names of stars or constellations. In Hebrew, Hash, Cesil, and Cima. (Challoner) --- And chadre theman, (Haydock) the "bottom or seals of the south," which were to him invisible, being the Antarctic constellations. The ancients were acquainted only with these four, (Hover; Virgil, \'c6neid iii., &c.) which denoted the four quarters and seasons. (Calmet) --- Ash, Arcturus, "the bear's tail," near the north pole, (Haydock) rules in autumn, when the year begins (Calmet) in Arabia. Cesil, (Haydock) or Orion, on the west, styled by astronomers "the heart of the scorpion," rises about the autumnal equinox, and presides over winter; (Calmet) and Cima, (Haydock) the Hyades, or the seven "rainy" stars, do over spring, the "pleasing" season, as Cima denotes, (chap. xxxviii. 31.) when navigation commences. "The Seals of the south," designate summer. (Calmet) --- We must not, however, imagine that Job countenances poetical fables; (St. Jerome in Amos v. 8.) or that he called the constellations by these names, Arcturus, &c. (Calmet) --- Hebrew, "who makes the fire, the spirit, and the light," Cima, chap. xxxviii. 31. (Haydock) --- The creation of these seems grander than the making of any constellation, and all the stars had been asserted to be the work of God, ver. 7. What connection is there between the names assigned by the Rabbins and the Hebrew terms? R. Abraham observes that the last is "a northern star, causing heat, and producing fruit." (Parkhurst) --- The Arabs were convinced of the influence of the stars; (chap. xxxviii. 31.) and living under a sky generally without clouds, could easily observe them. (Roger. ii. 2., and 15.) --- Sanchez asserts, that the peasants in Spain can point out the stars by name. (Calmet) --- Inner. Protestants, "the chambers." They agree with the Vulgate in the other names. Septuagint, "who makes the Pleiads, and Hesper, and Arcturus, and the store-rooms of the south?["] (Haydock) --- They are styled inner with respect to us, who cannot see them. Understand, as he is a spirit; (Menochius) and not that God is changeable, but his works and judgments are above our comprehension, and we are always liable to change. Hence the proud erroneously think themselves to be in favour; while the humble, on the contrary, keep at a distance, and still sue for pardon, when their sins have been forgiven, Luke xviii. 13., and Ecclesiasticus ii. 1. (Calmet) God. Protestants, " If God will not withdraw his anger, the proud helpers do stoop under him." Septuagint, "For he is not turned aside by wrath;" (or Roman edition) "God, whose anger cannot be averted," (Haydock) unless we repent: (Calmet) "under him the whales below heaven bend." (Haydock) --- Perhaps they may have had some notions, like the Rabbins, respecting Leviathan; and St. Jerome may have alluded to the fable of the giants placed under mountains; (Virgil, \'c6neid iii., and ix.; Calmet) or to Atalas propping the skies. (Haydock) --- World. Great heroes, (Calmet) Kings, (Pineda) angels, (Menochius) who move the spheres, (Worthington) or devils, Ephesians vi. 12. (Cajetan) What? Hebrew, "Much less shall I answer him, choosing even my words with him." (Haydock) --- This is the conclusion from the display of God's power. (Calmet) --- No eloquence will persuade him. (Haydock) --- Though not conscious of any sin, Job will not justify himself (1 Corinthians iv.; Worthington) before God. (Haydock) Voice. So much am I beneath his notice. How unjust were the aspersions of Job's friends, who accused him of presumption and blasphemy! (Calmet) --- No one ever spoke with greater humility (Haydock) and respect of God's absolute dominion. (Calmet) --- He will attribute nothing to his own prayers, as he is still in the dark. (Menochius) Without cause. That is, without my knowing the cause; or without any crime of mine. (Challoner) --- To argue from my afflictions, that I am a criminal, is unjust, chap. ii. 3."Notions mistaken, reasonings ill apply'd, And sophisms that conclude on either side." (Pope, Pleasures, &c.) Equity. Hebrew, "if judgment, who will appoint me a time," (Haydock) or "set me before him," and undertake my defence? Who will dare to sit as judge between us? Condemn me, as this conduct would appear presumptuous. (Calmet) --- Septuagint, "if I be just, my mouth will utter impiety," (Haydock) in declaring it. (Olymp.) CHAPTER IX. Life, under this uncertainty and affliction. (Menochius) Consumeth. Ecclesiastes ix. 2. (Haydock) --- This principle is incontrovertible. (Worthington) --- I do not retract it. (Menochius) --- The misery inflicted on the just, is not contrary to the goodness of the Almighty. Job perfectly discovered this truth, which puzzled his enlightened friends, and most of those who lived before Christ; (Psalm lxxii. 2., and Jeremias xii. 1.; Calmet) and even Job himself was not fully convinced of the motives of the Providence, till God had explained them. (Houbigant) (Chap. xlii.) Innocent. Having expressed his sentiments clearly, now he mentions what he could desire under the pressure of misery. (Menochius) --- Seeing the danger of falling, to which he was exposed, he begged to be delivered by death. We are taught by our Saviour to pray, Lead us not into temptation, Matthew vi. 13. God does not laugh at our sufferings, but he acts like a surgeon, and cuts without minding our complaints. Ridere Dei est human\'e6 nolle afflictioni misereri. (St. Gregory) (Calmet) --- Hebrew, "If the scourge slay suddenly, he will laugh at the trial of the innocent." (Protestants) (Haydock) Wicked one, (Haydock) the devil, (Menochius) or any impious person who enjoys prosperity. He, (Calmet) or even God permissively, covered the face, (Haydock) by bribes; so that judges pass sentence unjustly. --- Then. If it be not the devil, (Menochius) or God. (Calmet) Good, of late. Hebrew, "they see no good." Carrying. Hebrew literally, "of desire," belonging to one person, or full of goods, which he desires to carry quickly to market. (Menochius) --- Chaldean agrees with us. But most interpreters var. Pagnin retains the original, ebe; (Haydock) supposing the rive Abeh, or Avah, is meant. It certainly implies expedition; "they have hastened like (Calmet) the eagle to its prey." Septuagint, "Is there any trace of ships, or of an eagle flying in quest of food?" (Haydock) Sorrow. I cannot entirely repress it. (Calmet) --- The more I strive, (Haydock) the greater is my pain. (Menochius) Works. Hebrew, "sorrows." I dread their increase, and fear impatience. Even in the midst of prosperity, Job offered sacrifice, lest the sins of his children should be laid to his charge. Vain. Why have I endeavoured to repress my grief in silence? God does not forbid us to complain, but only to murmur. (Calmet) --- Septuagint, "Since I am wicked, why did I not die?" (Haydock) --- Should a wretch be even suffered to live" (St. Chrysostom) Snow. Nitre bring off the dirt better. Chaldean, "soap." Hebrew bor, is supposed by many to be the Borith of Jeremias ii. 22. Snow-water was also used through delicacy in summer. (Petronius; Sat.) Abhor me. This striking expression intimates something extremely filthy. God will make his servants discern many stains, even when they have aimed at the greatest purity. (Calmet) There. Septuagint, "O that an umpire, ( or mediator) were between us, and one arguing and giving ear in the midst of both!" Fear him. Septuagint, "and I shall not fear, but speak. For I am not conscious to myself of injustice." (Haydock) --- The dread of incurring God's displeasure makes me prefer to be silent; and if I had no other reason, this fear would suffice, as I should not be master of myself under such anxiety and pain. (Calmet) --- If my sufferings were at an end, I should take courage, and speak in my own defence, (Menochius) in answer to my false friends. (Haydock) Life. Job had intimated a fear to proceed any farther. (Calmet) --- But perceiving that he had not convinced his friends, he continues his discourse (Haydock) in still stronger terms, yet so as to acknowledge the justice of God. (Calmet) --- Speech against. Hebrew, "complaint upon, (Haydock) or respecting myself," I will deplore my misfortunes, (Calmet) or I will say no more about them. (Menochius) Judgest. Hebrew, "contendest with me," as with an enemy? Is it to punish some fault, or only to make thy grace shine forth? (Calmet) Calumniate permissively, by treating me in such a manner, that others lay false crimes to my charge. Hebrew, "oppress and despise the work." --- Wicked, who are ready enough (Haydock) to assert that virtue is useless, (Calmet) and that God mindeth not human affairs. My affliction will confirm them in their false notion, (Haydock) and my friends will triumph as if their arguments were well founded. The devil will also exult. (Calmet) --- He knew that God could not be guilty of calumny, and inquireth why he is afflicted. (Worthington) Seeth, judging only of the exterior. (Tirinus) (Ver. 6.) Days, sometimes denote judgments, 1 Corinthians iv. 3. Is God liable to change, like men, or does he stand in need of time to examine them, or fear lest they should escape? (Calmet) --- Is it necessary for him to prove his friends, to know their real dispositions? (Sanctius) Shouldst. Hebrew and Septuagint, "Thou knowest that....and there," &c. (Haydock) --- It would be vain for me to appeal to any other. (Calmet) Sudden, like a potter's vessel? Job was reduced to misery all at once. (Calmet) --- He acknowledges that God may destroy him as his creature; but that character encourages him to hope for mercy, grace, and glory. (Worthington) Milked. Hebrew, "poured me out as milk, and curdled me like cheese?" (Haydock) --- See Wisdom vii. 1. The ancients explained our origin by the comparison of milk curdled, or cheese; (Arist.[Aristotle?] i. 10.; Pliny, [Natural History?] vii. 15.) which the moderns have explained on more plausible principles. (Calmet) --- Yet still we may acknowledge our ignorance with the mother of Machabees, 2 Machabees vii. 22. Thy fatherly visitation (Haydock) but still preserved my life. (Calmet) Rememberest. Septuagint, "canst do all things." Hebrew, "this is with thee." (Haydock) --- I am convinced that thou still regardest me with affection, though it would appear as if thou hadst forgotten me. (Calmet) Iniquity? Punishing me for the sins which seemed to be pardoned. (Calmet) --- Hebrew, "If I sin, then thou makest me, and wilt not suffer; (Haydock) or if thou hast not pardoned my iniquity: And," &c. (Calmet) Woe. Thou wilt not suffer me to pass unpunished. (Calmet) --- Head. I will adore in silence, chap. ix. 15, 31. (Ven. Bede) (Calmet) Pride. If I give way to pride, thou wilt pull me down, though I were as fierce and strong as a lioness. Hebrew, "for it (affliction) increaseth. Thou huntest me." (Protestants) --- Returning. Hebrew and Septuagint, "again." (Haydock) Witnesses, afflictions; (Menochius) "wounds." (Pagnin) (Tirinus) Lament. Hebrew, "take comfort," (Haydock) or breath. (Calmet) --- Repentance is always necessary, but more particularly at the hour of death. (Worthington) Death, to the grave, or to hell, (Calmet) if my sins deserve it. (Haydock) Horror. At death all distinction of ranks is at an end. (Tirinus) --- Hebrew, "where the light is as darkness." (Protestants) Septuagint, "To the land of eternal darkness, where there is no sound, nor life of mortals to see." (Haydock)