Click *H for Haydock Commentary. *Footnote for footnote etc.
Click any word in Latin Greek or Hebrew to activate the parser. Then click on the display to expand the parser.
*H So these three men ceased to answer Job, because he seemed just to himself.
Ver. 1. Himself. They thought it useless to say any more.
*H And Eliu the son of Barachel the Buzite of the kindred of Ram, was angry and was moved to indignation: now he was angry against Job, because he said he was just before God.
Ver. 2. Buzite, a descendant of Buz, the son of Nachor. Gen. xxii. 21. C. — Of, &c. Sept. "of the country of Hus." — Ram. Chal. "Abraham;" (M.) or rather (H.) this is put for Aram. Sym. "Syria." 2 Par. xxii. 5. Some suppose that Eliu sprung from Aram, the son of Esron, of the tribe of Juda. Others think that (C.) he was the same with Balaam. S. Jer. Ven. Bede. — He is never ranked among the friends of Job, as he perhaps did not come from a distance. His speech, or good intention, is not condemned by God; and Job seems to have acquiesced in what he said. C. — This silence of the latter might rather proceed from a just (H.) contempt, as Eliu said nothing to the purpose; many of his observations being palpably false, and others not at all controverted. Yet with his private spirit he comes forth, not much unlike Prot. and Puritans, who pretend that they will overturn the Catholic faith by arguments which have escaped the sagacity of all preceding ages! W. — God also did not let Eliu pass entirely unnoticed; but, in one line, showed his displeasure: (C. xxxviii. 2. Houbigant) as Job perhaps did likewise, by repeating the same decision. C. xlii. 3. H. — Eliu vainly explains why he had not spoken before. He arraigns Job for asserting his own innocence, though the holy man only maintained that he was not punished thus for his crimes, according to the laws of vindictive justice; (C. xxvii. 2.) much less did he pretend that he was juster than God, (C. xxxv. 2.) as his adversary asserts; taking thence occasion to praise the divine wisdom and power, as if Job had called them in question. C. — God, whose eyes behold the smallest faults. M. — Heb. "rather on, or (H.) above God." C. — This young man, who was learned and proud, is the pattern of those hot disputants who set themselves above their elders. S. Greg. xxiii. 2. W.
*H And he was angry with his friends, because they had not found a reasonable answer, but only had condemned Job.
Ver. 3. Found. Heb. "produced an answer, but had still condemned Job;" (H.) or, "had made Job wicked," by giving him occasion to blaspheme, in order to defend his own righteousness. C. — Sept. "they took it for granted (or laid it down as a fact, εθεντο ) that he was a wretch." This was not true: (H.) but they had also done their best to prove it. C. — Job. Almost all the Rabbins assert that the original copies read Jehova, "the Lord;" (H.) and that the Masorets changed it, to avoid the apparent blasphemy; as if the three friends had rendered themselves guilty by not answering Job. But the Chal. &c. are silent on this head, and Abenezra allows that the change is very doubtful. C.
*H Then Eliu the son of Barachel the Buzite answered, and said: I am younger in days, and you are more ancient, therefore hanging down my head, I was afraid to shew you my opinion.
Ver. 6. Hanging. Heb. "I felt a reverential awe, (Sept. I was silent) and durst not shew," &c. H.
*H But, as I see, there is a spirit in men, and the inspiration of the Almighty giveth understanding.
Ver. 8. Spirit, which is communicated to the young, as well as to the old. M.
* Summa
*S Part 3, Ques 171, Article 1
[II-II, Q. 171, Art. 1]
Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge.
Obj. 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech is not knowledge itself, but its effect. Therefore it would seem that prophecy does not pertain to knowledge.
Obj. 3: Further, every cognitive perfection excludes folly and madness. Yet both of these are consistent with prophecy; for it is written (Osee 9:7): "Know ye, O Israel, that the prophet was foolish and mad [*Vulg.: 'the spiritual man was mad']." Therefore prophecy is not a cognitive perfection.
Obj. 4: Further, just as revelation regards the intellect, so inspiration regards, apparently, the affections, since it denotes a kind of motion. Now prophecy is described as "inspiration" or "revelation," according to Cassiodorus [*Prolog. super Psalt. i]. Therefore it would seem that prophecy does not pertain to the intellect more than to the affections.
_On the contrary,_ It is written (1 Kings 9:9): "For he that is now called a prophet, in time past was called a seer." Now sight pertains to knowledge. Therefore prophecy pertains to knowledge.
_I answer that,_ Prophecy first and chiefly consists in knowledge, because, to wit, prophets know things that are far (_procul_) removed from man's knowledge. Wherefore they may be said to take their name from _phanos_, "apparition," because things appear to them from afar. Wherefore, as Isidore states (Etym. vii, 8), "in the Old Testament, they were called Seers, because they saw what others saw not, and surveyed things hidden in mystery." Hence among heathen nations they were known as _vates,_ "on account of their power of mind (_vi mentis_)," [*The Latin _vates_ is from the Greek _phates_, and may be rendered "soothsayer"] (ibid. viii, 7).
Since, however, it is written (1 Cor. 12:7): "The manifestation of the Spirit is given to every man unto profit," and further on (1 Cor. 14:12): "Seek to abound unto the edification of the Church," it follows that prophecy consists secondarily in speech, in so far as the prophets declare for the instruction of others, the things they know through being taught of God, according to the saying of Isa. 21:10, "That which I have heard of the Lord of hosts, the God of Israel, I have declared unto you." Accordingly, as Isidore says (Etym. viii, 7), "prophets" may be described as _praefatores_ (foretellers), "because they tell from afar (_porro fantur_)," that is, speak from a distance, "and foretell the truth about things to come."
Now those things above human ken which are revealed by God cannot be confirmed by human reason, which they surpass as regards the operation of the Divine power, according to Mk. 16:20, "They . . . preached everywhere, the Lord working withal and confirming the word with signs that followed." Hence, thirdly, prophecy is concerned with the working of miracles, as a kind of confirmation of the prophetic utterances. Wherefore it is written (Deut. 34:10, 11): "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders."
Reply Obj. 1: These passages speak of prophecy in reference to the third point just mentioned, which regards the proof of prophecy.
Reply Obj. 2: The Apostle is speaking there of the prophetic utterances.
Reply Obj. 3: Those prophets who are described as foolish and mad are not true but false prophets, of whom it is said (Jer. 3:16): "Hearken not to the words of the prophets that prophesy to you, and deceive you; they speak a vision of their own heart, and not out of the mouth of the Lord," and (Ezech. 13:3): "Woe to the foolish prophets, that follow their own spirit, and see nothing."
Reply Obj. 4: It is requisite to prophecy that the intention of the mind be raised to the perception of Divine things: wherefore it is written (Ezech. 2:1): "Son of man, stand upon thy feet, and I will speak to thee." This raising of the intention is brought about by the motion of the Holy Ghost, wherefore the text goes on to say: "And the Spirit entered into me . . . and He set me upon my feet." After the mind's intention has been raised to heavenly things, it perceives the things of God; hence the text continues: "And I heard Him speaking to me." Accordingly inspiration is requisite for prophecy, as regards the raising of the mind, according to Job 32:8, "The inspiration of the Almighty giveth understanding": while revelation is necessary, as regards the very perception of Divine things, whereby prophecy is completed; by its means the veil of darkness and ignorance is removed, according to Job 12:22, "He discovereth great things out of darkness." _______________________
SECOND
*H They that are aged are not the wise men, neither do the ancients understand judgment.
Ver. 9. Aged: πολυχρονιοι. Sept. Rabbim, "the Rabbins," (H.) the "great ones," placed in authority. These are not always the wisest, as understanding is the gift of God, and not attached to rank. C.
*H For I have waited for your words, I have given ear to your wisdom, as long as you were disputing in words.
Ver. 11. Disputing. Heb. "searching out words," or arguments. H.
*H And as long as I thought you said some thing, I considered: but, as I see, there is none of you that can convince Job, and answer his words.
Ver. 12. None. A notorious piece of arrogance, to esteem himself wiser than any of his own sect, or of his adversaries. W.
*H Lest you should say: We have found wisdom, God hath cast him down, not man.
Ver. 13. Man. You seem to think this a convincing proof that Job is guilty: (Ven. Bede. H.) but it is no such thing. You would fain excuse yourselves from saying any more, for fear of causing him pain, which is already very great; and you vainly imagine that you may thus leave him to be judged by God. We must however convince Job. C.
*H He hath spoken nothing to me, and I will not answer him according to your words.
Ver. 14. He; Job, or God. I do not pretend that I have had any revelation, like Eliphas and Sophar. C. iv. 12. and xi. 5. Job has addressed himself to you; (C.) but I shall not answer him as you have done. M. — Those who neither believe Catholics, nor their own teachers, but rely on the private spirit, think that the answers which have been given to others, on the same points, do not regard them. S. Greg. W.
*H They were afraid, and answered no more, and they left off speaking.
Ver. 15. They. Eliu speaks thus contemptuously of the three friends, as if they had been absent. In the former verse he spoke to them: now he turns to Job. Heb. "they were amazed." H.
*H For I am full of matter to speak of, and the spirit of my bowels straiteneth me.
Ver. 18. Me. And forces me to speak. Jer. v. 24. and xx. 9. Thus Juvenal describes a great talker. Tunc immensa cavi spirant mendacia folles.—Conspuiturque sinus. Sat. vi. C.
*H Behold, my belly is as new wine which wanteth vent, which bursteth the new vessels.
Ver. 19. Vessels, made of skins. Heb. oboth. H.
*H I will not accept the person of man, and I will not level God with man.
Ver. 21. Man. Heb. "give flattering titles unto man." Prot. "I do not respect a mortal." Sept. (H.) "nothing shall make me conceal the truth: I will give things their proper names." Job seemed to him to have arrogated to himself the perfection of God, in maintaining his own innocence. C. — He promises to stand up in defence of the Almighty, (M.) as his advocate. C.
*H For I know not how long I shall continue, and whether after a while my Maker may take me away.
Ver. 22. Away. I shall therefore speak with the utmost caution, (H.) as one who must shortly appear before the divine tribunal. M. — Heb. "For I know not how to call things by their sirnames, (C.) or titles of vanity; (H.) If I do, may my Creator soon (C.) take me away." Sept. "I know not how to admire the face. If it be not so, the worms shall consume me." H.