Chapter XXXV
sliict (great) cognizance of his folly (sinful speedies), therefore, Ac. For "folly," Umbkeit translates with the Riibbins, multitude. Geseniu.s reads with LXX. and Vulgate needlessly, "transgression." JG. Apodosis to 15. in Tain—Rashly.
Ver. J-lfi. 3. more tUaii—Rather as ch. 9. 2; 25. 4: "I am rigliteous {lit., my righteousness is) before God." Enylish Version, however, agrees with ch. 9. 17; 16. 12-17; 27.
2-6. Ch. 4. 17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virUutUy.
CHAPTER XXXVI.
3. Itither, explanatory of " this" in v. 2, "That thou saj'-
Ver. 1-33. 1, a. Elihu maintains, that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of th« sufferer's extraordinary guilt, but because the discipline has not yet attained its object, viz., to lead him to humble himself penitently before God (Isaiah 9. 13; Jeremiah i
est (to thyself, as if a distinct person) What advantage is
it (thy integrity) to thee? What profit have I (by integ-
rity) more than (I should have) by my sin?" i. e., more than if I had sinned (ch. .SI. 9). Job had said that the wicked, who use these very words, do not suflTer for it (ch.
21. 18-1.5); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (ch. 19. "28; 22. 17). 4. eompanlons— Those entertaining like sentiments with thee (ch. 34. 8, 86). 5-8. Klihu like Eliphaz (ch. 22. 2, 3, 12) sliows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by
3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness, v. 2. Lit., Wail yet but a little for me. Bear with me a little farther. / have pet (much, cii. 32. 18-20). There are Chaldeisms in this verse, agreeably to the view tliat the scene of the book is near the Euphrates and the Chuldees. 3. from afar— Not trite connnonplaces. but drawn from God's mighty works, ascribe rlgliteonsness—Whereas Job ascribed unrighteousness (cli. 34. 10,
sin. I>eliold tlie clouds, wiiieh are higher than thon Spoken with irony. Not only are they higher than thou, but thou cannot even reach them clearly with the eye. Yet these are notashigh as God's .seat. God is therefore too
12). A man, in Inquiring Intc God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove thent to be so; such a one will never bo disappointed. [Baunes.] 4. I will not "speak wickedly for God," as the friends (ch. 13. 4, 7, 8)—i. c, vindicate God by unsound arguments. l»e that is perfect, Ac.—Rather, as the parallelism requires, "a man of integrity in sentii.ienta
e.'cnlted to be dependent on man. Therefore he has no inducement to injustice in his dealings with man. When He
afflicts, it must be from a different motive; viz., the good of the sufferer. 6. wliat does*—How canst thou affect him? unto liim—That can hurt Him? (.Jeremiah 7. 19; Proverbs
g. 3in. 7. (Psalm Ifi. 2; Proverbs 9. 12; Luke 17. 10.) 9. (Ecclcsiastes I. 1.) Elihu states in Job's words (ch. J4. 12
is witli thee" (is he with wliom thou liast to do). Elihu means hiui.self, as opposed to the dishonest reasonings of the friends (ch. 21. 31). 5. Rather, st7-ength of understanding (heart) the force of the repetition of "miglity;" as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially In "His strength of understanding,'' whereby He searchesout the most minute things, so as to give to each his right. Elihu contlrms hl.s exhortation (ch. 3>. 14). 6. right . . . poor—He espouses the cause of the affilcted. 7. (1 Peter 3. 12.) Goil does not forsake the godl.y, as Job Implied, but "establislies," or makes them sit on the throne as kings (1 .Samuel 2. 8; P.salni
8(1. 20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him. 10-13. Hut the reason is, that the innocent sufferers often do not humbly seek God for succour; so to their "pride" is to be laid the blame of their ruin ; also l)ccause (13-10) they, as Jol), instead of waiting God's time in pious trust, are prone to despair of His justice, when it Is not Immediately visible (ch. 19-20). If the sull'erer would apply to God with an humbled, penitent spirit. He would hear. Where, Ac.—(Jeremiah
2. 0, 8; Isaiah .'51. 13.) songs—Of joy at deliverance (Psalm 42.8; 119. .0; Acts 10. &>). in tine n\f!,i\t^Uneirpected!y
11.'!. 7, 8). True of believers in the highest sen.se, already
34. 20, 2')). iffilher, in ccdamity. 11. Man's spirit, which distinguishes him from the brute. Is tlie strongest proof of God's l)cuellcence; by the use of It we may understand
In part, 1 Peter 2.9; Revelation 1.0; hereafter fully, Revelation .'>. 10; ch. '22. !). ami tliey are— That they may be. 8-
10. If they bo allUcted, It is no proof that they are hypo-
jhat God Is the Almighty helper of all sufferers who humlily seek him; and that they err who do not .so seek hlin. fowl.>*—(ch. '2H. 21; Note). 13. Tlierc—Uather, r/icn (when none huml)ly casts himself on God, v. 10). They cry prou<lly (tr/ninst fiod, rather than humbly to God. Ho, as the design of allllctlon is to humble the sufferer, there can be no answer until "pride" gives place to humble, penitent prayer (Psalm 10. 4 ; Jeremiah 1.3. 17). 13. Vanity,
crites, as the friends maintain, or that God disregards them, and is IndllVerent whether men are good or bad, as Job asserts: God is tliereby "disciplining tliem," and "showing tliem their sins," and If they bow In a right
spirit under God's visiting hand, the greatest blessings ensue. 9. work—Transgression, that . . . exceeded "In that they behaved themselves mightily, lit., great;
i. e., presumptuously, or, at least, self-contldently. lO.
i. e., cries utt(!reil in an unliunibled spirit, t). 12, which applies in somc^ <legree to Job's cries; still more to those of the wicked (eh. 27. 9; Proverlis Vi. 29). 14. Although thou miyest, thou shall not see Him (as a temporal deliverer;
((•h. .'t!. I('>-18, '23.) 11. «erve—I. e., ?(•(«,«/( i;),- as in Isaiah 19.
2;i. <;od Is to be supplied (cf. Isaiah 1. 19, '20). Vi. (ch. 3'!. 18.) -tvithoiit Itnowledgr In, i. e., on account of their foolis/iness (eh. 4. '20, 21). 13-16. Same sentiment as v. 11, I'i, expanded. 13. hypocrites—Or, the ungodly [MauukkJ; bai " hypocrites" is i>erhaps a distinct da.ss from the opet\ly wicked (v. 12). lieap up wratli—Of God against tlu'inselves (Romans '2. .'>). UMititniT trttnslates, " uinir\s]\ their wrath against God," Instead of "crying" unto Him. This suits well the parallelism and the Hebrew. Wwl Kuglijh Vcrsimi gives a good parallelism, "hypocrites" auswerlug
for he<lld look for a Ufdeemer after death (ch. 19. '2.5-27); which passage cannot consistently with EUhu's assertion here l)c Interpreted of "seeing" a temporal " Redeemer,") ch. 7. 7; 9. 11 ; 23. ."5, 8, 9, y<'t, judgment, Ac, therefore trust,
&(:. Hut the Ilebrmv favours JlAUliicu, "How much less (will (iod—regard, r. J.3)j since thou sayest, that He does
J»«t legard tlK.'C " 8o in ch. I. 19. Thus Elihu alludes to
Uotc Job's Siw hinder GocFs Bkssivgs. JOB XXX^'^I. God's Worka lo be Magiiiftm.
The marvellous formation of rain (so ch. 5. 9, 10). maketh small—Rathe'r, " He draweth (up) lo Him, He attracts (fi om the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapour." " Vapour"
to "cry not" (eh. 27. 8, 10); "heap up wrath" against them-
selves, to "He binileth them" with fetters of affliction (v.
8). 14. liatlier (J)euteroiiomy •£). 17), Their life is (ended) as that of (lit., amuiif/) the unclean, prematurely and disflonourably. So the second cliiuse answers to the lirst. A warning that Job make not common cause with the wicked (ch. Si. Sti). 15. poor— 77(f ajtticled pious, openeth
Is in apposition with "rain," marking the way In which rain is formed, viz., from the vapour drawn up by God into the air and then condensed into drops, which fall (Psalm 147. 8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapoury rain, are the marvel. The select-ion of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (ch. 40. 1). 28. abundantly —Lit., upon, tmtny men. 29. (ch. 37. 5). God's marvels in thunder and lightnings. 29. spreadlngs, &c.—Tlie canopy of thick clouds, which covers the heavens in a storm (Psalm 105.39). the noise (crashing) of his tabernacle
. , . ears (v. lU) ; so as to be adnwnished in tlieir straits ("oppression") to seek God penitently, and so be "delivered " (ch. :e. le, 17, 2J-27). 16. Riither, "He will lead
forth thee al.so out of thejrnvs of a strait" (Psalm 18. 19; 118.
5). Tlie " l>road place" expresses tlie liberty, and the wcUsuppJied " table" the abundance of the prosperous (Psalm
a'!. 5: Isaiah 2o. G). 17. Rather, "Buti/ thou art fulttlled
(i. entirely tilled) with the judgment of the wicked (i.e., the </uiU incurring judgment[MAURER] ; or ratlier, as UmBKEIT, referring to cli. 31. o, 6, 7, 36, the judgment pronounced on God by the i/uilty in misfortunes) judgment (God's judgment on the wicked; Jeremiah 51. 9, playing on the double meaning of "judgment") and justice shall closely follow each otlier. [Umbreit.] 18. (Numbers K!. 45; Psalm -19. 6,
viz., thunder ; God being poetically said to have //w pa-
ii(7iOft amidst dark clouds (Psalm 18.11; Isaiah 40. 22). 30. light—Lightning. It—His tabernacle. The light, in an instant spread over the vast mass of dark clouds, forms a striking picture. "Spread" is repeated from y. 29, to form an antithesis. " He spreads not only clouds, but light." covereth tike bottom (roots) of the sea—viz., with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it " spi'eads" across the dark sky. So in P.salm 18. 14,
7; Matthew 1(). 2ti.) Even the "ransom" by Jesus Christ
(ch. 33. 24) will be of no avail to wilful despisers (Hebrews
10. 2i>-29). wltli Iii8 stroke—(ch. 31.26). Umbreit trans-
laif'.i, " IJeware lest the wrath of God (thy severe calamity) lead thee to scorti" (ch. 34. 7 ; 27. 2.3). This accords better with the verl) in the parallel clause, which ought to be trans-
15, the di.scovering of "the channels of waters" follows the "lightnings." Umbreit translates, "He spreadeth His light tipon Himself, and covereth Himself with the roots of the sea;" (Psalm 104. 2;) God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase " cover Himself wit)- the roots of the sea" is harsh ; but the image is grand. 31. These (rain and lightnings) are marvellous and not to be understood (v. 29), yet necessary ; "For by them He judgeth (chastiseth on the one hand), etc. (and on the other, by them) He giveth meat" (food), &c. (ch. 37.13; 38. 23, '27; Acts 14. 17). 32. Rather, " He covereth (both) His hands witli light (lightning, ch. 37. 3, Margin), and giveth it a command against his adversary" (lit., the one assailing Him
lated, " Let not the great ransom (of money, which thou canst give) seduce thee (Mart/in, 'Turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of
tlie wicked," v. 17, so " ransom, seduce" to " will he esteem
riches," I'. 19. Tluis, v. 18 is the transition between v. 17 and 19. It), forces of streiigtU i. e., resources of wealth (Psalm 49.7; Pioverbs 11. 4). 80. desire—Pa^iZ for. Job had u-is>ted /or dnath (ch. 3. 3-9, &c.). night—(John 9. 4). when—Rather, ichefeby. cut oft— Lit., (tscenci, as the corn cut and lilted upon the wagon or stack (t). 20) ; so cut off, disappear, lii their place — Lit., under themselves; so, without moving from their place, on tlie spot, suddenly
Psalm 8.2; 139. 20 ; 21.19.) Thus, as in v. 31, the twofold effects of His leaters are set forth, so here, of His light; in the one hand destructive lightning against the wicked; in the other, the genial lig/it for good to His friends, &c., v. .33. [Umbreit.] 33. noise—Rather, He revealeth it (lit., an7iounceth concerning it) to His friend (antithesis to adversary, v. 32, so the Hebrew is translated, eh. 2. 11) ; also to cattle and plants {lit., that which shooteth vp ; Genesis 40. 10
(ch. 10. 12). [Maurer.] '\Jy^^Bn^v^'s translation," To ascend (which is really, as tliou wilt find to thy cost, to descend)
to the people below" {lit., under themselves), answers better
to the parallelism and the Hebrew. Thou patitest for death Bs desirable, but it is a " night" or region of darkness, thy fancied ascent (amelioration) will prove a descent (deterioration) (ch. 10.22); therefore desire it not. ai. regard
Lit., turn thyself to. Iniquity—viz., presumptuous speaking against God (ch. 34. 5. and above, v. 17, 18; Note), rather than—To bear "atlliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow ; it is sin, not sorrow, which can really hurt us (contrast Hebrews 11.2.5). 22-35. God
41. 22). As the genial effect of "water" in the growth of food, is mentioned v. 31, so here that of "light" in cherishing cattle and plants. [Umbreit.] If English Version, "noise" be retained, translate, " ilis noi.se (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations, that they are sensible of theapproacU of a storm. [Virg. Georg. I. 373, &c.]
Is not to be impiously arraigned, but to be praised for His might, shown in His works, cxalteth—Rather, doethlofly
things, shows His exalted power [Umbreit] (Psalm 21. 13). teacheth—(Psalm 94. 12, <&c.). The connection is, returning to f. 5, God's "might" is shown i:i His " wisdom ;" He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Lsaiah 40. 13, 14; Romans 11. 34 ; 1 Corintliians 2. hi). 8o the transition to v. 2;? is natural. Umbreit with LXX.