3. If He will contend with him, he cannot answer him one for a thousand.2 4. He is wise in heart, and mighty in strength, who hath resisted Him, and hath had peace?" 5. He removeth mountains, and they which He overthroweth in His wrath know it not." 6. He shaketh the earth out of her place, and the pillars thereof tremble. 7. He commandeth the sun, and it riseth not: and shutteth up the stars as it were under a seal. 8. He alone spreadeth out the heavens, and walketh upon the waves of the sea.8 9. He maketh Arcturus, and Orion, and Hyades, and the inner parts of the South. 10. He doeth things great and incomprehensible, and wonderful, of which there is no number. 11. If He come to me, I shall not see Him: if He depart, I shall not understand." 12. If He examine on a sudden, who shall answer Him? or who can say: Why doest thou so? 13. God, whose wrath no man can resist, and under whom they stoop that bear up the world.12 14. What am I then, that I should answer Him, and address words to Him ?13 If God make a strict scrutiny, man cannot answer the many points on which he may be arraigned. H. P. "Who hath hardened himself against Him, and hath prospered." R. V. The image is taken from a restive animal. The latter verb may be translated: "escaped," or "prospered;" the corresponding noun means peace, which includes safety and success. "The perverse mind is filled with confusion by that very thing, whereby it rises against God." St. Gregory M. God suddenly removes mountains by the shock of an earthquake. In like manner He casts down and overthrows the great ones of the earth, when they least expect it, and are wholly unconscious of the power which prostrates them. The earth is spoken of by the sacred writers as supported by pillars. This, if taken literally, does not conflict with divine inspiration, which was given them to know and communicate to the readers supernatural truth. In matters merely natural, they may have written according to prevalent ideas. The rising and setting of the sun and the appearance of the stars are regulated by the law of the Creator, who retains absolute control over their movements. Although He interrupts not their course, He has them entirely in His power. The heavens are represented as a pavilion spread out. His control over the raging billows is thus expressed. The miracle of Christ walking on the waves was among the most splendid evidences of His Divinity. Ash, Kesil, Kimah, are the Hebrew names here employed, which designate the three great northern constellations. From the earliest period, men turned to the contemplation of the heavens. 10 H. P. "The chambers." The southern constellations are spoken of under this general appellation. 11 God being a spirit, approaches and leaves us without our perceiving it. He is ever with us, since He is everywhere; but He is said to approach, or withdraw, according to His operations on our souls. 12 H. P. "God will not withdraw His anger, the proud helpers do stoop under Him." V. seems to understand the lords and princes of the earth by the helpers of pride" mentioned in the text. 14 15. Although I should have any just thing, I would not answer, but would make supplication to my Judge. 16. And if He should hear me when I call, I should not believe that He had heard my voice.15 17. For He may crush me in a whirlwind, and multiply my wounds, even without cause." 18. He alloweth not my spirit to rest," and He filleth me with bit terness. 19. If strength be demanded, He is most strong: if equity or judgment, no man dare bear witness for me.18 20. If I would justify myself, my own mouth shall condemn me: if I would show myself innocent, He shall prove me wicked.19 20 21. Although I should be simple, even of this my soul shall be ignorant," and I shall be weary of my life. 22. One thing there is that I have spoken, both the innocent and the wicked He consumeth.22 23. If He scourge, let Him kill at once, and not laugh at the pains of the innocent.23 24. The earth is given into the hand of the wicked," He covereth the face of the judges thereof: and if it be not He, who is it then ?26 14 Job professes his unwillingness to justify himself before God. He prefers throwing himself on Divine mercy. 15 Even if God vouchsafed to hear him, he could not persuade himself of the reality of so much condescension. "The absolute control of God over man is expressed in this way. God can scourge or crush him without any special occasion furnished for such Divine visitation, being free to treat His creatures as He pleases; but He is guided in all things by Wisdom, Goodness, and Justice. * H. P. "He will not suffer me to take my breath." Job thus represents his own incessant sufferings. Supra 7: 19. 1 This version of St. Jerome, which is supported by Chald., is preferred by Good. P. "Who shall set me a time to plead?" Job abandons all idea of justifying himself in the Divine Presence, being conscious that in his words enough will be discovered to warrant his condemnation. He does not intimate that God would judge him unjustly; but he feels that grounds for a severe sentence would easily be found, if he were rigorously judged. * Innocent, perfect. *He dares not rely on his own innocence, although he was conscious of no grievous fault. 1 Cor. 4: 4. "How rashly should I complain of the judgment of my Creator, whilst through my darkness and infirmity I know not myself?" St. Gregory. * He does not fear to say, that God visits the good and wicked alike with chastisements, yet doubtless with discriminating and just judgment. This is a bold expression, the result of intense suffering. Job desires to be at once taken out of life, and not left in pain, as if it delighted God to see a just man suffer. "Let no one condemn the words of the author, who received the approval of his judge. They are to be examined the more carefully and thoroughly, in proportion as they sound more harshly." St. Gregory M. H. "Wickedness." "When a wicked prince reigns, the judges are covered as with a veil, being used as tools of his tyranny. Job asks, if these evils come not from God, to whom must they be ascribed? He maintains that all the evils of life, which are common to the good and wicked, are directed by the same Judge and Lord. They all fall under the control of His Providence. 25. My days have been swifter than a post: they have fled away and have not seen good. 28 26. They have passed by as ships carrying fruits, as an eagle flying to the prey. 27. If I say: I will not speak so: I change my countenance," and am tormented with sorrow." 28. I fear all my works," knowing that Thou dost not spare the offender.32 29. But if so also I am wicked, why do I labor in vain ?33 30. If I be washed as it were with snow-waters, and my hands shine ever so clean: 34 . 31. Yet Thou wilt plunge me in filth, and my garments shall abhor me.35 32. For I answer not a man that is like myself: nor one that may be heard with me equally in judgment. 33. There is none that may be able to reprove both,” and to put his hand between both. 34. Let Him take His rod away from me, and let not His fear terrify me. 35. I will speak, and will not fear Him :38 for I cannot answer while I am in fear. CHAPTER X. JOB LAMENTS HIS AFFLICTIONS, AND BEGS TO BE DELIVERED. 1. My soul is weary of life, I will let go my speech against myself,1 I will speak in the bitterness of my soul. Good. "A courier." L. "A runner." Chald. Light boats carried along by the stream. Good. 20 H. P. "I will forget my complaint, I will leave off my heaviness, and comfort myself." H. means to light up the countenance with joy. V. expresses the previous state of suffering. 21 H. P. "I am afraid of all my sorrows:" I am seized with horror, at the consideration of the multitude of evils which oppress me. H. P. "Knowing that Thou wilt not hold me innocent,”-knowing that God would find cause for inflicting them. "Holy men are uncertain without losing confidence, and are confident without becoming careless through security." St. Gregory M. Why attempt to justify himself? 34 "Such is the real meaning." Good. Whatever effort he might make for his justification, would be fruitless, since the Searcher of hearts would always find abundant matter for a severe judgment. He compares himself to a man who has washed himself in snow-water, and cleansed his hands thoroughly, and yet is cast into a miry ditch, from which he comes forth with garments covered with mud. These are figuratively said to abhor him, because he views them with disgust. In the supposed judgment between God and himself, he should not have to answer a fellow mortal. Job avows his inability to defend himself in the Divine Presence, and offers only a qualified justification. There is no advocate, or judge, that may interpose. All is in the hands of God Himself. If God withdraw the scourge, Job purposes entering into a defence of his conduct. 1 H. P. "I will leave my complaint upon myself." I will give utterance to my "dark thoughts" regarding my condition. 2. I will say to God: Do not condemn me: tell me why Thou judgest me so? 3. Doth it seem good to Thee that Thou shouldst crush me,2 and oppress me, the work of Thy own hands,3 and help the counsel of the wicked? 4. Hast Thou eyes of flesh; or seest Thou as man seeth? 5. Are Thy days as the days of man, and are Thy years as the times of men :5 6. That Thou shouldst inquire after my iniquity, and search after my sin? 7. And Thou knowest that I have done no wicked thing, whereas there is no man that can deliver out of Thy hand. 8. Thy hands have made me, and fashioned me wholly round about: and dost Thou thus cast me down headlong on a sudden? 9. Remember, I beseech Thee, that Thou hast made me as the clay, and Thou wilt bring me into dust again. 10. Hast Thou not pressed me out as milk, and curdled me like cheese ?? 11. Thou hast clothed me with skin and flesh: Thou hast put me together with bones and sinews: 12. Thou hast granted me life and mercy, and Thy visitation hath preserved my spirit. 13. Although Thou conceal these things in Thy heart, yet I know that Thou rememberest all things." 14. If I have sinned, and Thou hast spared me10 for an hour: why dost Thou not suffer me to be clean" from my iniquity? 15. And if I be wicked, woe unto me: and if just, I shall not lift up my head, being filled with affliction and misery.13 * H. means to oppress, as calumnior in V. God oppresses no one: but Job, intensely suffering, uses the term to express the severity of his trial. "This is said by way of interrogation, so as to imply the denial of it. I know, then, that my sufferings are not unjust, and I feel them the more painfully, because I know not why they are justly inflicted." St. Gregory M. H. P. "That thou shouldst despise the work of thine hands." R. V. H. literally signifies to shine upon. Under the image of a bright countenance favor and support are expressed. Good writes: "The translation of St. Jerome is altogether in point." Good. "Wilt Thou utterly devour me?" The image is of a beast swallowing up its prey. The conception and gradual formation and development of the embryo are here stated. It is nowise inconsistent with delicacy or grandeur to describe this operation of nature, in which the Divine power is exercised. Inspection, care. H. P. "I know that this is with Thee." V. paraphrases it. God is said to conceal that which He does not bring forward for the consideration of men. "P. "Then Thou markest me." H. means to guard, preserve, and treasure up in memory. V. adds: "for an hour." 11 P. "Thou wilt not acquit me." Whether wicked or just, he dares not bear himself boldly before God. "H. P. “I am full of confusion: therefore see Thou mine affliction." The former term, which means ignominy, may be understood of his loathsome disease. 16. And for pride" thou huntest me as a lioness,15 and again Thou tormentest me wonderfully.16 17. Thou renewest Thy witnesses against me, and multipliest Thy wrath upon me, and pains war against me."7 18. Why didst Thou bring me forth out of the womb? O that I had been consumed, that eye might not see me! 19. I should have been as if I had not been, carried from the womb to the grave. 20. Shall not the fewness of my days be ended shortly? suffer me, therefore, that I may lament my sorrow's a little : 21. Before I go and return no more, to a land that is dark and covered with the mist of death: 22. A land of misery and darkness, where the shadow of death, and no order, but everlasting horror dwelleth.19 CHAPTER XI. SOPHAR REPROVETH JOB FOR JUSTIFYING HIMSELF, AND INVITETH HIM TO 1. THEN Sophar, the Naamathite, answered, and said: 2. Shall not he that speaketh much,' hear also? or shall a man full of talk be justified ?2 3. Shall men hold their peace to thee only ?3 and when thou hast mocked others, shall no man confound thee? 14 H. may be referred to the noun “head,” or “affliction," of the preceding verse. St. Jerome interpreted it of the lifting up of the head proudly. It is more generally taken of the increase of affliction. 15 It is in the masculine gender. 16 II. P. "Again Thou showest Thyself marvellous upon me." St. Jerome expressed the wonderful character of the Divine treatment, which consisted in its great severity. 17 H. P. "Changes and war are against me." He was successively assailed by afflictions, as by an armed host. 18 P. "Take comfort." The term signifies to indulge in joy. Supra 9:27. See Ps. 38: 14. 19 This translation is free as R. observes, which, however, happily expresses the meaning. P. "The light is as darkness." St. Gregory observes, that "the darkness of eternal death covers those places, and separates all the damned from the light of life." The future state is plainly expressed. Job regarded it in a general way as the end of the trials and sufferings of life, but he cherished the hope of a happy change. R. V. P. Shall not the multitude of words be answered?" Sophar insists on his right to be heard in reply to Job, whom he charges with loquacity. * Shall he make out his case, and preclude a reply? Shall his fluency be taken as an evidence of the justice of his cause? H. P. "Should thy lies make men hold their peace?" Good remarks: "The rendering of St. Jerome is far preferable." |