And they sat with him on the ground seven days and seven nights, and no man spoke to him a word: for they saw that his grief was very great.

“HISTORICAL INTERPRETATION. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him; for they saw that his grief was very great. Whether they sat with the afflicted Job for seven days and seven nights together, or possibly for seven days and as many nights kept by him in assiduous and frequent visiting, we cannot tell. For we are often said to be doing any thing for so many days, though we may not be continually busied therein all those days. And often holy Scripture is wont to put the whole for a part, in like manner as it does a part for the whole. Thus it speaks of a part for the whole, as where, in describing Jacob's household, it says, All the souls of the house of Jacob which came into Egypt were threescore and ten. Where indeed, while it makes mention of souls, it clearly takes in the bodies also of the comers. Again it puts in the whole for a part, as where at the tomb Mary complains, saying, They have taken away my Lord, and I know not where they have laid Him. For it was the Body of the Lord only that she had come to seek, and yet she bewails the Lord as though His whole Person had been altogether taken away; and so in this place too it is doubtful whether the whole is put for a part. Yet this circumstance, viz. that they were a long while silent, and yet in speaking after all were condemned, must not be passed over carelessly. For there are some men who both begin to speak with precipitation, and follow out that unchecked beginning with still less check. While there are some who are indeed backward to begin to speak, but having once begun know not how to set limits to their words. Accordingly the friends of blessed Job, upon seeing his grief, were for long silent, yet, whilst slow to begin, they spoke with indiscretion, because they would not spare him in his grief. They held their tongue that it might not begin over-hastily, but once begun they never ruled it, that it might not let itself out from imparting consolation so far as to offer insults. And they indeed had come with a good intention to give comfort; yet that which the pious mind offered to God pure, their hasty speech defiled. For it is written, If thou offerest rightly, but dividest not rightly, thou has sinned. For it is rightly offered, when the thing that is done is done with a right intention. But it is not 'rightly divided,' unless that which is done with a pious mind be made out with exact discrimination. For to 'divide the offering aright' is to weigh all our good aims, carefully discriminating them; and whoso puts by doing this, even when we offer aright, is guilty of sin. And so it often happens, that in what we do with a good aim, by not exercising careful discrimination therein, we know nothing what end it will be judged withal, and sometimes that becomes ground of accusation, which is accounted an occasion of virtue. But whoever considers the doings of blessed Job's friends, cannot but see with what a pious intention they came to him. For let us consider, what great love it shewed to have come together by agreement to the stricken man; what a preeminent degree of longsuffering it proved to be with the afflicted, without speaking, seven days and nights; what humility, to sit upon the earth so many days and nights; what compassion, to sprinkle their heads with dust! But yet when they began to speak, by the same means, whereby they reckoned to win the price of a reward, it was their lot to meet with the arraignment of rebuke; for to the unwary even that which is begun for the object of recompense alone, oftentimes turns to an issue in sin. Observe! by hasty speech they lost that good which it cost them so much labour to purchase. And unless the grace of God had bidden them to offer sacrifice for their guilt, they might have been justly punished by the Lord, on the very grounds whereon they reckoned themselves exceeding well-pleasing to Him. By the same proceeding they displease the Judge, whereby, as if in that Judge's defence, they please themselves through want of self-control. Now it is for this reason that we speak thus, that we may recall to the recollection of our readers, for each one to consider heedfully with himself, with what dread visitations the Lord punishes the actions which are done with an evil design, if those which are begun with a good aim, but mixed with the heedlessness of indiscretion, are chastised with such severe rebuke. For who would not believe that he had secured himself ground of recompense, either if in God's defence he had said aught against his neighbour, or at all events if in sorrow for a neighbour he had kept silence seven days and nights? And yet the friends of blessed Job by doing this were brought into sin for their pains, because while the good aim of comforting which they were about was known to them, yet they did not know with what a balance of discretion it was to be done. Whence it appears that we must not only regard what it is that we do, but also with what discretion we put it in execution. First indeed, that we may never do evil in any manner, and next, that we may not do our good deeds without caution; and it is in fact to perform these good deeds with carefulness, that the Prophet admonishes us when he says, Cursed be he that doeth the work of the Lord negligently. But let these things stand us in stead to this end, that before the exact and incomprehensible scrutiny of the Awful Judge shall be, we may not only fear for all that we have done amiss, but if there be in us aught of the kind, for the very things that we have done well; for oftentimes that is found out to be sin at His Judgment, which before the Judgment passes for virtue, and from the same source, whence we look for the merciful recompense of our works, there comes upon us the chastisement of righteous vengeance. ALLEGORICAL INTERPRETATION. So they sat down with him upon the ground seven days and seven nights. In the day we make out the objects that we look at, but in the night, either from the blindness we discern nothing, or from the uncertainty we are bewildered. Accordingly by 'day' we have 'understanding' represented, and by 'night,' 'ignorance.' And by the number seven the sum of completeness is expressed; and hence in seven days, and no more, the whole of this transitory period is accomplished. How then is it that the friends of blessed Job are said to sit with him seven days and seven nights, saving that heretics, whether in those things wherein they admit the true light, or in those wherein they are under the darkness of ignorance, as it were feign to let themselves down to Holy Church in her weakness, while under colour of caresses, they are preparing their snares to catch her withal? and though, whether in the things which they do understand, or in those which they are unable to understand, through the swelling of a bloated self-elation, they account themselves great in their own eyes, yet sometimes in semblance they bend to Holy Church, and while they make soft their words, they insinuate their venom, 'To sit upon the earth,' then, is to exhibit somewhat of the figure of humility, that whilst their exterior appears humble, they may recommend the proud doctrines which they teach. But it is possible that by 'the earth' may be also represented the Incarnation of our Mediator. And hence it is said to Israel, An altar of earth shalt thou then make unto Me. For to make an altar of earth for the Lord is to trust in the Incarnation of our Mediator. For then our gift is received by God, when our humility has placed upon His Altar, i.e. upon the belief of our Lord's Incarnation, all the works that it performs. Thus we place our offered gift upon an altar of earth, if our actions be firmly based upon faith in the Lord's Incarnation. But there are some heretics, who do not deny that the Incarnation of the Mediator took place, but either think otherwise concerning His Divinity than is true, or in the character of the Incarnation itself are at variance with us. They then that with us declare the true Incarnation of our Redeemer, as it were sit alike with Job upon the earth, and they are described as sitting upon the ground seven days and seven nights; forasmuch as whether in this very thing that they understand somewhat of the fulness of truth, or in this that they are thoroughly blinded by the darkness of their foolish minds, they cannot yet deny the mystery of the Incarnation. And so to sit upon the earth with blessed Job, is to believe in the true Flesh of our Redeemer in unison with Holy Church. Now sometimes heretics wreak their animosity against us in punishments as well, sometimes they pursue us with words only. Sometimes they provoke us when quiet, but sometimes, seeing us hold our peace, they remain quiet, and they are friendly to the dumb, but hostile to them that open their lips, and hence forasmuch as blessed Job had not as yet said aught to them in converse, it is rightly added, And none spake a word unto him. For we find our adversaries hold their peace, so long as we forbear by preaching to beget sons of the true faith. But if we begin to speak aright, we immediately feel the weight of their reviling by their reply; forthwith they start into hostility, and burst out into a voice of bitterness against us, doubtless because they fear lest the hearts, which the weight of folly presses down beneath, should be drawn up on high by the voice of him that speaketh aright. Therefore, as we have said, because our enemies love us when mute, and hate us when we speak, it is rightly said in the case of Job keeping silence, And none spake a word unto him. Yet sometimes when they see the hearts of believers vacant through sloth, they do not cease to scatter the seeds of error by speech. But when they see the minds of the good busied on high, seeking the way back to their country, earnestly sorrowing over the toils of this place of exile, they rein in their tongues with anxious heed; in that they see that whilst they assail those sorrowing hearts with fruitless words, they are speedily made to hold their peace. And hence whereas it is well said, none spake a word unto him, the cause of their silence is immediately brought in by implication, when it is said, For they saw that his grief was very great. For when our hearts are pierced with violent grief from the love of God, the adversary fears to speak frowardly at random, for he sees that by provoking the fixed mind, he not only has no power to draw it to untoward ways, but that by its being stirred up, he may chance to lose even those whom he held bound. Perhaps it may influence some that we have so made out these particulars, that what was well done by the friends should denote that which was to be ill done by heretics. Yet in this way it very often happens that a circumstance is virtue in the historical fact, evil in its meaning and import, just as an action is sometimes in the doing ground of condemnation, but in the writing, a prophecy of merit, which we shall the sooner shew, if we shall bring forward one testimony of Holy Writ to prove both points. For who, that hears of it, not only among believers but of unbelievers themselves also, does not utterly loathe this, that David walking upon his solar lusteth after Beershebah the wife of Uriah? Yet when he returns back from the battle, he bids him go home to wash his feet. Whereupon he answered at once, The Ark of the Lord abideth in tents, shall I then take rest in my house? David received him to his own board, and delivers to him letters, through which he must die. But of whom does David walking upon his solar bear a figure, saving of Him, concerning Whom it is written, He hath set his tabernacle in the sun? And what else is it to draw Beersheba to himself, but to join to Himself by a spiritual meaning the Law of the formal letter, which was united to a carnal people? For Beersheba is rendered 'the seventh well,' assuredly, in that through the knowledge of the Law, with spiritual grace infused, perfect wisdom is ministered unto us. And whom does Uriah denote, but the Jewish people, whose name is rendered by interpretation, 'My light from God?' Now forasmuch as the Jewish people is raised high by receiving the knowledge of the Law, it as it were glories 'in the light of God.' But David took from this Uriah his wife, and united her to himself, surely in that the strong-handed One, which is the rendering of 'David,' our Redeemer, shewed Himself in the flesh, whilst He made known that the Law spake in a spiritual sense concerning Himself, Hereby, that it was held by them after the letter, He proved it to be alienated from the Jewish people, and joined it to Himself, in that He declared Himself to be proclaimed by it. Yet David bids Uriah 'go home to wash his feet,' in that when the Lord came Incarnate, He bade the Jewish people turn back to the home of the conscience, and wipe off with their tears the defilements of their doings, that it should understand the precepts of the Law in a spiritual sense, and finding the fount of Baptism after the grievous hardness of the commandments, have recourse to water after toil. But Uriah, who recalled to mind that the ark of the Lord was under tents, answered, that he could not enter into his house. As if the Jewish people said, I view the precepts of God in carnal sacrifices, and I need not to go back to the conscience in following a spiritual meaning. For he, as it were, declares 'the ark of the Lord to be under tents,' who views the precepts of God as designed for no other end than to shew forth a service of carnal sacrifice. Yet when he would not return home, David even bids him to his table, in that though the Jewish people disdain to return home into the conscience, yet the Redeemer at His coming avouches the commandments to be spiritual, saying, For had ye believed Moses, ye would have believed Me: for he wrote of Me. And thus the Jewish people holds that Law, which tells of His Divinity, whereunto that people deigns not to give credence. And hence Uriah is sent to Joab with letters, according to which he is to be put to death, in that the Jewish people bears itself the Law, by whose convicting testimony it is to die. For whereas holding fast the commandments of the Law it strives hard to fulfil them, clearly it does itself deliver the judgment whereupon it is condemned. What, then, in respect of the fact, is more foul than David? What can be named purer than Uriah? What again in respect of the mystery can be discovered holier than David, what more faithless than Uriah? Since the one by guiltiness of life prophetically betokens innocency, and the other by innocency of life prophetically represents guilt. Wherefore it is with no inaptitude that by the things that are well done by the friends of Job we have represented to us those to be done amiss by heretics, in that it is the excellency of Holy Writ so to relate the past as to set forth the future; in such wise to vindicate the case in the fact, that it is against it in the mystery; so to condemn the things done, that they are commended to us as fit to be done in the way of mystery. MORAL INTERPRETATION. So they sat down with him upon the ground seven days and seven nights. But these vices which the old enemy hides under the semblance of virtues, are very minutely examined by the hand of compunction. For he that really grieves within, resolutely foredetermines what things are to be done outwardly, and what are not. For if the virtue of compunction moves us in our inward parts, all the clamouring of evil dictates is made mute; and hence it follows. And none spake a word unto him; for they saw that his grief was very great. For if the heart feels true sorrow, the vices have no tongue against it. And when the life of uprightness is sought with an entire aim, the fruitless prompting of evil is closed up. But oftentimes if we brace ourselves with strong energy against the incitements of evil habits, we turn even those very evil habits to the account of virtue. For some are possessed by anger, but while they submit this to reason, they convert it into service rendered to holy zeal. Some are lifted up by pride. But whilst they bow down the mind to the fear of God, they change this into the free tone of unrestrained authority in defence of justice. Strength of the flesh is a snare to some; but whilst they bring under the body by practising works of mercy, from the same quarter, whence they were exposed to the goading of wickedness, they purchase the gains of pitifulness. And hence it is well that this blessed Job, after a multitude of conflicts, sacrifices a victim for his friends. For those whom he has for long borne as enemies by their strife, he one day makes fellow-countrymen by his sacrifice, in that whilst we turn all evil thoughts into virtues, bringing them into subjection, by the offering of the intention, we as it were change the hostile aims of temptation into friendly dispositions. Let it suffice for us to have gone through these things in three volumes in a threefold method. For in the very beginning of this work we set firm the root of the tongue, as a provision against the bulk of the tree that should spring up, that we might afterwards produce the boughs of exposition according as the several places require.”

“And it came to pass on a certain day, etc. Since there is a threefold good of man, namely of the soul, of the body, and of external things, they are ordered to one another in this way: that the body is for the sake of the soul, while external things are for the sake of both the body and the soul. Therefore, just as it is a perverse intention if someone orders the goods of the soul to the prosperity of external goods, so too it is a perverse intention if someone orders the goods of the soul to the health of the body. And indeed that Job abounded in acts of virtue, which are goods of the soul, could be sensibly manifest to all, whence also the Lord had said above to Satan: "Hast thou considered my servant Job," etc. But Satan brought a slander, as though Job aimed at acts of virtue for the sake of temporal goods — just as evil men, of whom Satan is the prince, perniciously judge the intention of good men; but this slander was refuted by the fact that after the loss of external goods he still remained steadfast in virtue, from which it was sufficiently shown that his intention was not bent toward external goods. It remained, therefore, for the perfect demonstration of Job's virtue, to show that his intention was not bent even toward the health of his own body; and therefore the divine judgment is again brought in, by which this is made manifest: this, then, is what is said: "And it came to pass on a certain day, when the sons of God came and stood before the Lord, that Satan also came among them and stood in his sight, that the Lord said to Satan: Whence comest thou?" Since these words have been expounded above, one need not dwell on them longer, except that this should be noted: that on account of another deed another day is here introduced, just as at the beginning of Genesis, according to the different kinds of things being instituted, different days are described. What Satan, being examined, answered is shown next when it is said: "Who answering said: I have gone round about the earth, and walked through it." And this is as above. And again the Lord sets before him, as it were conspicuously, the virtue of Job, as above; whence it follows: "And the Lord said to Satan: Hast thou considered my servant Job, that there is none like him in the earth, a simple and upright man, and fearing God, and avoiding evil?" But because a certain virtue of blessed Job had now been manifested which had not been manifest before — namely, constancy in adversity — therefore he now adds "and still," that is, after the loss of temporal goods, "he retaineth his innocence"; from which the Lord further shows that Satan's suspicion was slanderous and his intention frustrated, whence it follows: "And thou hast moved me against him, that I should afflict him without cause." Now from what is said, "thou hast moved me against him," it is not to be understood that God is provoked by someone to will what he did not will before, as is customary among men — for it is said, Numbers 23:19, "God is not as a man, that he should lie, nor as the son of man, that he should be changed" — but Scripture here speaks of God figuratively, in human fashion: for men, when they wish to do something on account of someone, are said to be moved by that person; but God indeed wills to do — as he also does — this on account of that, yet without any commotion of mind, because from eternity he had in mind what he was going to do, and on account of what. The Lord, therefore, had disposed from eternity to afflict Job temporally, in order to demonstrate the truth of his virtue, so that every slander of the malicious might be excluded; whence, to signify this, it is here said: "And thou hast moved me against him." But what is said — "that I should afflict him without cause" — is to be understood with respect to Satan's intention, not with respect to God's intention: for Satan had sought Job's adversity, intending thereby to lead him into impatience and blasphemy, which he had not achieved; but God had permitted this in order to make manifest his virtue, which had indeed come about. Thus, then, Job was afflicted in vain with respect to Satan's intention, but not with respect to God's intention. But Satan, having been repulsed, does not rest, but still contrives a slander, wishing to show that all the good things Job had done, and even this very fact that he had patiently borne adversities, he had done not for love of God but for the health of his own body; whence it follows: "And Satan answering him said: Skin for skin, and all that a man hath he will give for his soul." Now it must be considered that Job had been afflicted in two ways: namely, in the loss of his possessions, and in the loss of his children. Satan, therefore, means to say that Job had patiently borne both afflictions for the health of his own body, and that this was not a matter of great virtue but was human and customary among men; and this is what he means by "man" — as if to say, whoever, even one not virtuous, will easily give skin for skin, that is, another's flesh for his own flesh: for a man not virtuous endures that anyone else, however closely joined to him, be afflicted in body rather than himself; and likewise any man will give all the external things he possesses for his soul, that is, for the preservation of his life: for external goods are sought for the preservation of life, that they may serve as an aid for food and clothing and other such things by which a man's life is conveniently preserved. And because someone might say to Satan: whence can it be proved that Job bore the loss of his children and possessions patiently out of fear for his own skin and his own life? As if answering this question, he adds "but otherwise" — that is, if his bare word is not believed — "put forth thy hand," that is, exercise thy power, "and touch his bone and his flesh," that is, afflict him in body, not only on the surface, which could be signified by the touching of the flesh, but also in depth, which is signified by the touching of the bone, so that the touch may reach even to the innermost parts; "and then thou shalt see," that is, it will be able to be manifestly beheld by all, "that he will curse thee to thy face," which is to be expounded as above. The Lord, therefore, willed to show that Job had not served God for the health of his body, just as he had shown above that he did not serve him for external goods; whence it is added: "The Lord therefore said to Satan: Behold, he is in thy hand" — that is, I hand over to thee the power of afflicting him in body — "but yet save his life" — that is, do not take his life from him. For God does not expose his servants totally to Satan's will, but according to a fitting measure, according to that saying of the Apostle, 1 Corinthians 10:13: "God is faithful, who will not suffer you to be tempted above that which you are able." "So Satan went out," etc. Having received the power, Satan proceeds to its execution; whence it is said: "So Satan going forth from the presence of the Lord, struck Job" — with a blow indeed foul and abominable, whence it is called "a sore"; incurable and painful, whence it is called "grievous"; and universal, whence it is said "from the sole of the foot even to the top of his head." Now the afflictions of the sick are usually relieved by remedies applied externally and by comforts, but Job was not relieved in this way, for it follows: "who scraped the corrupt matter with a potsherd," in which it is shown that soothing and delicate medicaments were not applied to him; "sitting on a dunghill," from which it is shown that he was refreshed neither by the pleasantness of the place, nor by the softness of bedding, nor by the odor of any sweetness, but rather made use of their contraries. Now this can have happened in two ways: either because, being struck by the Lord, he himself further afflicted and humbled himself of his own accord, that he might the more easily obtain mercy; or because he had lost everything he had, whence he could not procure fitting remedies for himself; and this is sufficiently probable from what the Lord said above; nor does it appear that Satan did anything to harm him beyond the power given to him. Also, the afflictions of men are usually relieved by consoling words, but to the afflicted Job words of exasperation are spoken, the more provoking the more closely joined the person is who utters them; for it follows: "And his wife said to him" — whom alone the Devil had left him, that through her he might assail the mind of the just man, he who had cast down the first man through a woman. She, however, first broke out into words of mockery, saying: "Dost thou still continue in thy simplicity?" — as if to say: at least after so many scourges you ought to recognize that it was useless for you to keep your simplicity, just as also it is said in the person of certain men, Malachi 3:14: "He is vain that serveth God, and what profit is it that we have kept his commandments?" Second, she proceeds to words of perverse suggestion, saying: "Bless God" — that is, curse — as if to say: since adversity has come upon you while you blessed God, curse God, that you may obtain prosperity. Finally, she concludes with words of despair, saying: "and die," as if to say: consider yourself as good as dead, for nothing remains for you, remaining in your simplicity, except to die. Or, taken otherwise: "bless God and die," that is, since after such reverence toward God you have been afflicted with adversity in this way, if you still bless God nothing remains but for you to await death. But the holy man, who had patiently borne his own misfortunes, could not bear an injury to God; for it follows: "Who said to her: Thou hast spoken like one of the foolish women." Rightly does he accuse her of folly, since she spoke against divine wisdom. That she had spoken foolishly he shows: "If we have received good things at the hand of the Lord, why should we not receive evil?" In which he teaches the perfect wisdom of man. For since temporal and bodily goods are not to be loved except for the sake of spiritual and eternal goods, then, provided these latter — the more principal ones — are safe, a man ought not to be cast down if he be deprived of the former, nor be elated if he abound in them. Job therefore teaches us to have such constancy of soul that we both make use of temporal goods, if they are given to us by God, in such a way that we are not thereby lifted up into pride, and endure the contrary evils in such a way that our soul is not thereby cast down, according to that saying of the Apostle, Philippians (last chapter): "I know both how to be brought low, and I know how to abound," and afterward, "I can do all things in him who strengtheneth me." Then Job's perseverance in innocence is concluded when it is said: "In all these things Job did not sin with his lips." Not only through his wife did the Devil strive to exasperate the mind of blessed Job, but also through his friends, who, although they came to console him, nevertheless proceeded to words of rebuke; of whom it is said: "So the three friends of Job, hearing of all the evil that had befallen him, came, each one from his own place: Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite." And because almost the whole disputation of this book turns among these men, it must be considered that these three were, in some respect, of the same opinion as Job — whence they are called his friends — and in some respect differed from him, while agreeing with one another — whence they are numbered together with one another and distinguished from Job. They agreed with Job, indeed, that not only natural things but also human affairs are subject to divine providence; but they differed from him in that they thought that man is rewarded by God with earthly prosperity for the good things he does, and punished by God with temporal adversity for the evil things he does, as though temporal goods were the rewards of virtues and temporal evils were the proper penalties of sins. Now each of them strives to defend this opinion in his own manner, according to what his own particular disposition suggested to him; on account of which they are said to have come "each one from his own place." Job, however, was not of this opinion, but believed that the good works of men are ordered to a future spiritual reward after this life, and likewise that sins are to be punished by future punishments. That the aforesaid friends of Job came to console him is shown by what follows: "For they had made an appointment to come together, to visit him and to comfort him," in which they showed themselves true friends, not failing him in tribulations; for it is said, Ecclesiasticus 12:9, "a friend is known in distress and in the evil day of a man." And first indeed the very visitation was consoling: for to see a friend and to live together with him is most delightful. They also console him by deeds, showing him signs of their compassion. Before these signs of compassion, that which provokes compassion is set forth, when it is said: "And when they had lifted up their eyes afar off, they knew him not": for his face was changed by the sore, and his dress and the rest of his attire by the loss of his goods; and what he says, "afar off," is to be understood according to that measure by which a man can be recognized from a distance. This change in their friend provoked them to sorrow and compassion, which they showed through signs; for it follows: "and crying out," that is, on account of the greatness of their grief, "they wept, and rending their garments, they sprinkled dust upon their heads" as a sign of humility and dejection, as it were accounting themselves cast down by the dejection of their friend. He adds, moreover, "toward heaven," as though by this humiliation they might provoke heavenly mercy. It must be considered that the compassion of friends is consoling, either because adversity, like a certain burden, is borne more lightly when it is carried by several, or rather because all sadness is relieved by an admixture of delight: and it is most delightful to take proof of someone's friendship, which is above all taken from compassion in adversities, and therefore it brings consolation. Now they consoled him not only by the compassion shown, but also by rendering him companionship; for it follows: "and they sat with him on the ground seven days and seven nights"; it is to be understood, however, not continuously but at fitting hours, for so great a sorrow needed a lasting consolation. But the third thing, which is above all consoling — namely, speech — they did not render; for it follows: "and no man spoke a word to him." The reason for their silence is shown when it is added: "for they saw that his grief was very great" — which reason is given more according to the opinion of the ones consoling than according to the true state of the afflicted man; for when someone's mind has been absorbed by grief, it does not receive words of consolation, whence also the poet says: "Who but one lacking sense forbids a mother to weep at the funeral of her son?" Job, however, was not so disposed that he could not receive consolation on account of his sorrow, but rather he himself, according to reason, consoled himself, as appears from his words adduced above.”

“Seven days, &c. They sat with him for a good part of the day, and of the night, during seven days: and spoke nothing all that time that could give him any uneasiness. (Challoner) (Menochius) (Olympiad.) — They mourned for him as if he had been dead. Their mutual grief was too great for utterance. But the text seems to intimate that they remained with Job, all this time. (Scultet.) (Calmet) — Their design in coming was really to afford him consolation; but being under a mistake, respecting the conduct of Providence towards mankind, (Calmet) they erred involuntarily, (Tirinus) and by attempting to prove their assertions, as if none but criminals could be so grievously afflicted, they eventually insulted the holy man, Tobias ii. 15. — They argued on the principle, “that under a just God no one is miserable, unless he have deserved it;” not reflecting that God sometimes puts his best servants to the trial, that their merit and glory may increase. Notwithstanding their piety and learning, they became therefore the devil’s most powerful agents unawares: (Calmet) and though they were not properly heretics, as they acquiesced when better informed, they were a figure of them, by drawing from many undeniable truths false inferences, and by a parade of learning, and of new things. (St. Gregory, Mor. iii. 24., and v. 18.) — They also judged rashly of Job’s secret behaviour. (Worthington) Bible Text & Cross-references: Satan, by God’s permission, striketh Job with ulcers from head to foot: his patience is still invincible. 1 And it came to pass, when on a certain day the sons of God came, and stood before the Lord, and satan came amongst them, and stood in his sight, 2 That the Lord said to satan: Whence comest thou? And he answered, and said: I have gone round about the earth, and walked through it. 3 And the Lord said to satan: Hast thou considered my servant, Job, that there is none like him in the earth, a man simple and upright, and fearing God, and avoiding evil, and still keeping his innocence? But thou hast moved me against him, that I should afflict him without cause. 4 And satan answered, and said: Skin for skin; and all that a man hath, he will give for his life: 5 But put forth thy hand, and touch his bone and his flesh, and then thou shalt see that he will bless thee to thy face. 6 And the Lord said to satan: Behold, he is in thy hand, but yet save his life. 7 So satan went forth from the presence of the Lord, and struck Job with a very grievous ulcer, from the sole of the foot even to the top of his head: 8 And he took a potsherd and scraped the corrupt matter, sitting on a dunghill. 9 And his wife said to him: Dost thou still continue in thy simplicity? bless God and die. 10 And he said to her: Thou hast spoken like one of the foolish women: If we have received good things at the hand of God, why should we not receive evil? In all these things Job did not sin with his lips. 11 Now when Job’s three friends heard all the evil that had befallen him, they came every one from his own place, Eliphaz, the Themanite, and Baldad, the Suhite, and Sophar, the Naamathite. For they had made an appointment to come together and visit him, and comfort him. 12 And when they had lifted up their eyes afar off, they knew him not, and crying out, they wept, and rending their garments, they sprinkled dust upon their heads toward heaven. 13 And they sat with him on the ground seven days and seven nights, and no man spoke to him a word: for they saw that his grief was very great. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42”

“seven days . . . nights--They did not remain in the same posture and without food, &c., all this time, but for most of this period daily and nightly. Sitting on the earth marked mourning (Lam 2:10). Seven days was the usual length of it (Gen 50:10; Sa1 31:13). This silence may have been due to a rising suspicion of evil in Job; but chiefly because it is only ordinary griefs that find vent in language; extraordinary griefs are too great for utterance. Next: Job Chapter 3”

“Their Silence: 13 And they sat with him upon the ground seven days and seven nights; and none spake a word unto him: for they saw that his pain was very great. Ewald erroneously thinks that custom and propriety prescribed this seven days' silence; it was (as Eze 3:15) the force of the impression produced on them, and the fear of annoying the sufferer. But their long silence shows that they had not fully realized the purpose of their visit. Their feeling is overpowered by reflection, their sympathy by dismay. It is a pity that they let Job utter the first word, which they might have prevented by some word of kindly solace; for, becoming first fully conscious of the difference between his present and former position from their conduct, he breaks forth with curses.”