“There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.”
Hus. The land of Hus was a part of Edom; as appears from Lamentations iv. 21. — Simple. That is, innocent, sincere, and without guile, (Challoner) in opposition to hypocrites and double dealers. (Calmet) — Hebrew Tam, “perfect.”
“His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. substance: or, cattle household: or, husbandry men: Heb. sons”
Sheep. Hebrew including “goats,” which are equally valuable in that country for milk. — Camels. These animals were used for riding in those barren sands, where they can travel for four days without water; and that which is muddy is best for them. — East, in the desert Arabia. Septuagint add at the end of the book, that Job was king; and he seems to have been independent, (Calmet) and to have had other kings who acknowledged his authority. (Pineda) (Chap. xxix. 7., &c.) — Each city had its own king in the days of Abraham and of Josue. Job, or Jobab, resided at Denaba, Genesis xxxvi. 32. (Calmet)
“And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.”
His day of the week in succession; (Pineda) or each on his birthday, (Genesis xl. 20., and Matthew xiv. 6.; Grotius) or once a month, &c. The daughters of Job were probably unmarried.
“And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. continually: Heb. all the days”
Blessed. For greater horror of the very thought of blasphemy, the Scripture both here and [in] ver. 11, and in the following chapter (ver. 5., and 9.) uses the word bless, to signify its contrary. (Challoner) (3 Kings xxi. 10.) — Thus the Greeks styled the furies Eumenides, “the kind,” out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (Calmet) in the midst of feasts, where the neglect of saying grace is also too common. (Haydock) — Septuagint, “they have thought evil against God.” Every kind of offence may be included, to which feasting leads. (Menochius)
“Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. Satan: Heb. the adversary among: Heb. in the midst of”
The sons of God. The angels, (Challoner) as the Septuagint express it. (Calmet) — Satan also, &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1. The restless endeavours of satan against the servants of God. 2. That he can do nothing without God’s permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. (Challoner) — A similar prosopopeia occurs, 3 Kings xxii. 19., and Zacharias i. 10. (Calmet) — Devils appear not in God’s sight, but sometimes in presence of angels, who represent God. (St. Athanasius, q. 8. ad Antioc, (Worthington) or some ancient author.) — The good angels can make known their orders to them, Zacharias iii. 1., and Jude 9. Both good and bad spirits may be considered as the ministers of God. (Calmet) — They appear in judgment; though the latter could not see the Lord.
“Then Satan answered the LORD, and said, Doth Job fear God for nought?”
In vain, without recompense. (Haydock)
“But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. and he: Heb. if he curse thee not to thy face”
Face, like a hypocrite, (Sanctius) or rather curse thee openly, ver. 5. (Haydock)
“And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. power: Heb. hand”
Hand. God permits evils. (Worthington) — The devil can do nothing without leave. (Calmet)
“And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.”
Sabeans, descended from Abraham, in the desert (Calmet) or happy Arabia. These nations lived on plunder. (Pliny, [Natural History?] vi. 28.) (Menochius)
“While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. The fire: or, A great fire”
Heaven, or the air, where the devils exercise a power, Ephesians ii. 2.
“While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. fell: Heb. rushed”
Chaldeans. Some copies of the Septuagint read “horsemen.” These nations inhabited the other side of the Euphrates, but made frequent incursions to plunder their neighbours. (Calmet)
“Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, mantle: or, robe”
Head. Hebrew, torn his hair, and rolled in the dust. (Bochart) (Isaias xv. 2., &c.) (Calmet) — The fathers oppose this example to the apathy of the stoics. (St. Augustine, City of God i. 9.) (Romans i. 31.)
“And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.”
Thither. To that earth from which all are taken. (Haydock) — Ista terra gentes omnes peperit & resumet demum. (Varro.) — Ut mater operiens. (Pliny, [Natural History?] ii. 63.) See 1 Timothy vi. 7. — As….done. Some copies of St. Jerome omit this, which is borrowed from the Septuagint. (Calmet)
“In all this Job sinned not, nor charged God foolishly. charged: or, attributed folly to God”
By his lips, is not in Hebrew but occurs [in] chap. ii. 10. — God. Much less did he blaspheme, as satan had said, ver. 11. He did not consider all as the effect of chance, or like a mere philosopher. His thoughts were regulated by religion and the fear of God. (Calmet) — The virtue of Job was so much the more wonderful, as he lived among the wicked. (St. Gregory) He bore patiently with the loss of all things: and English Catholics have often imitated him. (Worthington) — He might well record his own good actions, the gifts of God, being moved by divine inspiration, like Moses, &c. (St. Gregory)