Chapter XXXII
spirit, which was the end of the law (cf. Leviticus 19. 18; Deuteronomy 2?. G, with Matthew 5. 43, 44). 31. i. e., Job's household said, Oh that we had Job's enemy to devour, we cannot rest satisfied till we have ! But Job refrained from even wishing revenge (1 Samuel 2G. 8; 2 Samuel IG. 9, 10). So Jesus Christ (Luke 9. 54, 5.5). But, better (see v. 32),
Ver. 1-22. Speech of Elihu (ch. .32-37). 1-6. Prose (poetry begins witli "lam young"). 1. because, &c. and because they could not prove to him tiiat he was unrighteous. 3. diltu—meaning "God is Jehovah." In his name, and character as messenger bet ween God and Job, he shadows forth Jesus Christ (ch. 33. 23-2G). Baraclicl—meaning "God blesses." Both names indicate the piety of the family, and their separtition from idolaters. Buzlte—Buz was son of Nalior, brother of Abraham. Hence was named a region in Arabia Deserta (Jeremiah 25. 23). Ram—Aram, nephew of Buz. Job was probably of an elder generation than Elilui. However, tlie identity of names does not necessarily jirove the identity of persons. The particularity with which Eliliu's descent is given, as contrasted with tlie others, led Lightfoot to infer Elihu was the author of the book. But the reason for particularity was, probably, that Eliliu was
translated, " Who can show (lit., give) the man wlio was not satisfied with the flesh (meat) provided by Job?" He never let a poor man leave his gate without giving him enough to eat. 33. traveller lit., way, i.e., wayfarers; so expressed to include all of every kind (2 Samuel 12. 4). 33. Adam Translated by Umbreit, "as men do" (Hosea
6, 7, where see Margin). But English Version is more nat-
ural. The very same word for "hiding" is used in Gen-
esis 3. 8, 10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links wliich connect Adam and Abraham (about Job's time) viz., Methuselali and Shem. Adam is representative of fallen man's propensity to concealment (Proverbs 28. 13). It was from God that Job did not " hide his iniquity in his bosom," as on the contrary
less known than the three called "friends" of Job: and that it was right for the poet to mark especially him who was mainly to solve the problem of the book, rather than God—i. e., was more eager to vindicate himself than
it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men:" for it is /rom
their fellow-men that " men " are chiefly anxious to hide their real character as guilty. Magee, to make the comparison with Adam more exact, for my "bosom" trans-
God. In ch. 4. 17, Job denies tliat man can be more just than God. Umbreit translates, "before (in the presence of) God." 3. Though silenced in argument, they held their opinion still. 4. had spoken Hebreiv, in words, referring rather to his own " words " of reply, which he had long ago ready, but kept back in deference to tlie seniority of the friends who spoke. G. was afraid—tlie root meaning in Hebreiv is «o craicnDeuterononiy 32. 24). T. days— i. e., the aged (ch. 1.5. 10). 8. Elihu claims inspiration, as a divinely-commissioned messengei' to Job (ch.
lates, "lurking-place." 34. Rather, the apodosis to v. 33, "Then let me be fear-stricken before a great multitude, let the contempt, &c., let me keep silence (the greatest disgrace to a patriot, heretofore so prominent in assemblies), and not go oul," &c. A just retribution, that he who hides his sin from God, should have it exposed before man (2 Samuel 12. 12). But Job had not been so exposed, but on the contrary was esteemed in the assemljlies of the tribes —("families"); a proof, he implies, that God does not hold him guilty of hiding sin (ch. 24. IG, contrast with ch.
33. 6, 23); and that claim is not contradic ted in cli. 42.
7'raji.sta<e, " But the spirit (which God puts) in man, and tlie inspiration, Ac, is that which giveth," &c., it is not mere "years" which give understanding (Prover))s 2. 6; John 20. 22). 9. Great—Rather, old (v. (i). So Hebrew, in Genesis 25.23. "Greater, less " for the elder, the younger. judgment—what is right. 10. Rather, /««)/. opinion— Rather, knowledge. 11. Therefore Elihu was present from the first, reasons— iinderslandings, i. e., the meaning intended by words, whilst— I waited you should discover a suitable reply to Job. 13. This has l)een so ordered, " lest you should " pride yourselves on having overcome him by your "wisdom" (Jeremiah 9. 23, tlie great aim of tlie book of Job) ; and that you may see, " God alone can thrust him down," i.e., conluto him, "not man." So Elihu grounds his confutation not on tlie maxims of sages, as the friends did, liut on his special commission from God (v. 8; ch. 33.4,0). 14. I am altogether unprejudiced. For It is not I, whom he addressed. " Your speeches " have been influenced by irritation. 15. Here Elihu turns from the friends to Job : and so passes from the second person to the third; a tian.sltion frequent in a rebuke (ch. 18. 3, 4). ttiey left oft—words wi re taken from them. 17. my part—for my part, opinion —knowledge. 18. I am full of words," whereas llie friends have not a word more to say. tite spirit—(u. 8; ch. 33. 4; Jeremiah 20. 9 ; Acts 18. 5). 19. belly—Bosom : from which the words of Orientalists in speaking seem to come more than with us; they speak .(/uy/imt;;*/. "Like (new) wine (in fermentation) without a vent," to work
29.21-2.5). S.'j. Job returns to his wish (ch. 13.22; 19.23). Omit is; "Behold my sign," i.e., my mark of subscription to the statements just given in my defence : the mark of signature was originally a cross; and hence the letter Tau or T. Translate also " O that the Almighty," <tc. He marks "God" as the "One" meant in the first clause. Adversary, i.e., he who contends with me, refers also to God. Tlie vagueness is designed to express " whoever it be that judicially opposes me "—the Almighty if it be He. had written a book—Rather, "would write down his charge." 36. So far from hiding the adversary's "answer " or " charge " through fear, " I would take it on my shoulders" as a public honour (Isaiah 9. G). a crownnot a mark of shame, but of distinction (Isaiah 62. 3). 37. A good conscience imparts a princely dignity Ijcfore man nnd free assurance in approaching God. This can be realized, not in Job's way (42. .5, 6); but only through Jesus Christ (Hebrews 10. 22). 38. Personification. The complaints of the unjustly-ousted proprietors are transferred to tlie lan<ls themselves (v. 20; Genesis 4. 10; Haliakkuk 2. U). If I have unjustly acquired lands (ch. 24. 2; Isaiah 5.
8). furrows—The specification of these makes itlilcely, he Implies in this, "If I paid not the labourer for tillage H8 next verse, "If I paid him not for gathering in the fruits." Thus of the four clauses in v. 38, 39, the 1st refers to the same subject as the 4th, the 2d is connected with the 3d by introverted parallelirm. James 5. 4, who plainly alludes to this passage: cf. " Lord of Sabaoth " witli v. 26 here. 39. lo»e . . . life—not but "harassed to death ;" until he gave me up his land gratis [Mauukk]; as In Judges 16. 16; "suffered him to languish " by taking away
itself off. New wine is kept In new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the oW friends (Matthew 9. 7). 20. refreslied—1«. th<a there may be air to me (1 Samuel 16. 2,3). ai. " Muy I 335
Elihu Offers (o Reason with Job. JOB XXXIII. God Calleth 3fan to Repentance.
ble themselves under the mighty hand of God." 18. IiU soiU—his life, tlie pit—the grave; a symbol of hell, perisltlng toy tlie sword— i. e., a violent death ; in the Old Testament .a symbol of the future punishment of the ungodly. 19. When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (ch. 36. 10) ; for the good of the godly, multitude—so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones;" the never-resting fever in his bones (Psalm 38. 3) [Umbreit]. ao. life—i. e., the ap-
never accept," &c. Elihu jlludes to Job's words (ch. 13.
8, 10), wherein he complains that the friends plead for God paxtially, "accepting His person." Elihu says, he will not do so, but act impartially between God and Job. " And I will not give flattery," &c. (Proverbs 24. 23). aa. t&kf me aivny—as a punisliment (Psalm 102. 2i).