Moreover Elihu answered,
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Moreover Elihu answered,
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Furthermore Elihu answered and said,
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Moreover Elihu answered and said:
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John Trapp 1656 · Public Domain Job 34:1 Furthermore Elihu answered and said,
Job 34:1 Furthermore Elihu answered and said,
Ver. 1. Furthermore Elihu answered and said] i.e. He prosecuted his former discourse, he thus pronounced (as the Vulgate hath it) in answer to some of Job’s former speeches, which he here reciteth, but not so candidly; and refelleth, but not so mildly as was meet. Pronuncians itaque Eliu, Elihu going on still in his anger and speech. True it is, that Job in his heat had let fall very many lavish and inconsiderate speeches, as is to be seen almost throughout the tenth chapter; but yet it was far from him ever to say either that himself was without sin or that God was unjust, as Elihu would bear him down; very odiously taking up certain sayings of his that way sounding, and very gravely calling forth the rest there present to give sentence with him against Job. Yet is not Elihu to be censured for a proud, arrogant person (as some make him), but to be esteemed, Sapiens et egregius vir, as Lavater here styleth him, a wise and excellent man; though he should have considered that the Spirit of God is neque mendax, neque mordax, a spirit of truth and of meekness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Here, I. Elihu humbly addresses himself to the auditors,…
Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, Co1 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, Job 34:3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, Job 34:4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out.
II. He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them.
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1. He recites the words which Job had spoken, as nearly as he can remember. (1.) He had insisted upon his own innocency. Job hath said, I am righteous (Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? Job 34:6. Job had spoken to this purport, My righteousness I hold fast, Job 27:6. (2.) He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, Job 27:2. (3.) He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, Job 16:16, Job 16:17. (4.) He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (Job 34:9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal 3:14. This Elihu gathers as Job's opinion, by an innuendo from what he said (Job 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame.
2. He charges Job very high upon it. In general, What man is like Job? Job 34:7. "Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?" He represents him, (1.) As sitting in the seat of the scornful: "He drinketh up scorning like water," that is, "he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections." Or, "He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them." Or, as some explain it, "By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side." We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish, Psa 39:8. (2.) As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (Job 34:8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, Job 34:9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God's children (Psa 72:13, Psa 72:14), but gratifies his enemies, and says as they say.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Furthermore Elihu answered and said. It is reasonable to…
Furthermore Elihu answered and said. It is reasonable to suppose that Elihu made a considerable pause, to see whether Job would make any reply to what he had delivered, or object to what he had said; which he gave him free liberty to do, if he had anything upon his mind: but perceiving he was not inclined to return any answer to him, he went on with his discourse; and which is called a further answer to him: for though Joh had made no reply to which this could be called an answer, yet as there were several things remaining for Elihu to answer to, and which he proposed to answer and did, it may with great propriety here be said that he answered him.
Furthermore Elihu answered and said. It is reasonable to suppose that Elihu made a considerable pause, to see whether Job would make any reply to what he had delivered, or object to what he had said; which he gave him free liberty to do, if he had anything upon his mind: but perceiving he was not inclined to return any answer to him, he went on with his discourse; and which is called a further answer to him: for though Joh had made no reply to which this could be called an answer, yet as there were several things remaining for Elihu to answer to, and which he proposed to answer and did, it may with great propriety here be said that he answered him.
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Job 34:2
job 34:2
job 34:2
job 34:2Hear my words, O ye wise men,.... This is not an address to Job's three friends, as some think; for Elihu had expressed his displeasure at them, in condemning Job without convicting him, and returning solid answers to him; and therefore he should not take their method of dealing with him, but take another; and plainly suggests that wisdom was not with them, nor taught by them; and therefore, as he could not give flattering titles to men, it could not well be thought that he should address them as wise and understanding men, unless indeed in an ironic way, as some choose to interpret it; see Job 32:3. Rather therefore some bystanders are here spoken to, whom Elihu knew to be men of wisdom and knowledge, &c. as it follows,
and give ear unto me, ye that have knowledge; and as they were endued not only with natural and political wisdom and knowledge, but with that which is divine and spiritual, they were proper judges of the affair in controversy, and could best discern whether what Elihu delivered was right or wrong, and to the purpose or not. And besides, though they had a large share of wisdom and knowledge, yet it was but imperfect; and the most wise and knowing may become more so, and that sometimes by means of their inferiors and juniors: and therefore Elihu craves their attention to what he had said or should say, though he was but a young man, and they aged, and men of great geniuses and abilities; and the rather he might be pressing on them to be his hearers and judges, because, generally speaking, such, as they are the most judicious, so the most candid hearers.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Elihu proceeding bespeaks the attention of the company, ver.…
Elihu proceeding bespeaks the attention of the company, ver. 1-4. Charges Job with other indecent expressions, ver. 5-9. Shews God's justice, sovereignty, power, omniscience, ver. 10-25. His severity against sinners, ver. 26-28. His over-ruling providence, ver. 29, 30. Teaches Job what he ought to say, ver. 31, 32. Appeals to his own conscience, and concludes with reproving him for murmuring, ver. 33-37.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Elihu begins with an exhortation to Job's friends, 1-4;
CHAPTER XXXIV
Elihu begins with an exhortation to Job's friends, 1-4;
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charges Job with accusing God of acting unrighteously, which
he shows is impossible, 5-12;
points out the power and judgments of the Almighty, 13-30;
shows how men should address God, and how irreverently Job has
acted, 31-37.
NOTES ON CHAP. XXXIV
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 34:1. Furthermore Elihu answered and said — Job…
Job 34:1. Furthermore Elihu answered and said — Job making no reply to what Elihu had said, probably because he saw that he had touched the particular point in which he was especially defective, Elihu carries the charge a little higher, and tells him, with more sharpness than before, that there were some words in his discourse which sounded in his ears as if he accused God’s justice and goodness: for what else did he mean when he complained that God did not do him right, and that he destroyed alike both good and bad? Which rash assertions Elihu overthrows from the consideration of the sovereign dominion, power, righteousness, and wisdom of God. That it was impossible God could act unjustly: for were he so disposed, what could hinder him from annihilating the whole human race at once? He needed only withdraw his preserving power, and they would instantly fall into dust. Since, then, he did not act in this manner, but his ways were perfectly agreeable to righteousness, he was not to be addressed in so rude a manner as Job had made use of. Reverence and respect were due to earthly princes; how much more to Him in whose sight the prince and beggar were the same! for he was the Maker of them all. That though God would look with a merciful eye on the infirmities of human nature, when accompanied with humility, yet the arrogant were sure to find no favour at his hands; he would not fail to execute his vengeance on them, that they might be an example to others. That submission and resignation were the behaviour fit for man in the presence of God; and therefore, toward the conclusion of the chapter, he represents to Job what behaviour and discourse would have better become him than that which he had used.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Furthermore, Elihu answered and said - That is, evidently,…
Furthermore, Elihu answered and said - That is, evidently, after a pause to see if Job had anything to reply. The word answered in the Scriptures often means “to begin a discourse,” though nothing had been said by others; see Job 3:2; Isa 14:10; Zec 1:10; Zec 3:4; Zec 4:11-12. Sometimes it is used with reference to a subject, meaning that one replied to what could be suggested on the opposite side. Here it maybe understood either in the general sense of beginning a discourse, or more probably as replying to the sentiments which Job had advanced in the debate with his friends.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Proof that man is not right in doubting God’s…
SECOND DISCOURSE
Proof that man is not right in doubting God’s righteousness:
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Job 34
a. Opening: Censure of the doubt of God’s righteousness expressed by Job:
Job_34:1-9
1 Furthermore Elihu answered and said:
2 Hear my words, O ye wise men;
and give ear unto me, ye that have knowledge.
3 For the ear trieth words,
as the mouth tasteth meat.
4 Let us choose to us judgment:
let us know among ourselves what is good.
5 For Job hath said: “I am righteous;
and God hath taken away my judgment.
6 Should I lie against my right?
my wound is incurable without transgression.”
7 What man is like Job,
who drinketh up scorning like water?
8 Which goeth in company with the workers of iniquity,
and walketh with wicked men?
9 For he hath said: “It profiteth a man nothing
that he should delight himself with God.”
b. Proof that the Divine righteousness is necessary, and that it really exists
α. From God’s disinterested love of His creatures:
Job_34:10-15
10 Therefore hearken unto me, ye men of understanding!
Far be it from God that He should do wickedness;
and from the Almighty, that He should commit iniquity!
11 For the work of a man shall He render unto him,
and cause every man to find according to his ways.
12 Yea, surely God will not do wickedly,
Neither will the Almighty pervert judgment.
13 Who hath given Him a charge over the earth?
or who hath disposed the whole world?
14 If He set His heart upon man,
if He gather unto Himself his spirit and his breath;
15 All flesh shall perish together,
and man shall turn again unto dust.
β. From the idea of God as Ruler of the world:
Job_34:16-30.
16 If now thou hast understanding, hear this:
hearken to the voice of my words.
17 Shall even he that hateth right govern?
and wilt thou condemn Him that is Most Just?
18 Is it fit to say to a king, “Thou art wicked?”
and to princes, “Ye are ungodly?”
19 How much less to Him that accepteth not the persons of princes,
nor regardeth the rich more than the poor?
for they all are the work of His hands.
20 In a moment shall they die,
and the people shall be troubled at midnight, and pass away:
and the mighty shall be taken away without hand.
21 For His eyes are upon the ways of man,
and He seeth all his goings.
22 There is no darkness, nor shadow of death,
where the workers of iniquity may hide themselves.
23 For He will not lay upon man more than right;
that he should enter into judgment with God.
24 He shall break in pieces mighty men without number,
and set others in their stead.
25 Therefore He knoweth their works,
and He overturneth them in the night, so that they are destroyed.
26 He striketh them as wicked men
in the open sight of others;
27 Because they turned back from Him,
and would not consider any of His ways:
28 So that they cause the cry of the poor to come unto Him,
and He heareth the cry of the afflicted.
29 When He giveth quietness, who then can make trouble?
and when He hideth His face, who then can behold Him?
whether it be done against a nation, or against a man only:
30 That the hypocrite reign not,
lest the people be ensnared.
c. Exhibition of Job’s inconsistency and folly in reproaching God with injustice, and at the same time appealing to His decision:
Job_34:31-37
31 Surely it is meet to be said unto God—
“I have borne chastisement, and will not offend any more:
32 That which I see not teach Thou me:
If I have done iniquity, I will do no more.”
33 Should it be according to thy mind? He will recompense it, whether thou refuse,
or whether thou choose; and not I:
therefore speak what thou knowest.
34 Let men of understanding tell me,
and let a wise man hearken unto me.
35 Job hath spoken without knowledge,
and his words were without wisdom.
36 My desire is that Job may be tried unto the end,
because of his answers for wicked men.
37 For he addeth rebellion unto his sin,
he clappeth his hands among us,
and multiplieth his words against God.
THIRD DISCOURSE.
Refutation of the false position that piety is not productive of happiness to men:
35
a. The folly of the erroneous notion that piety and godliness are alike of little advantage to men:
Job_35:1-8
1 Elihu spake, moreover, and said:
2 Thinkest thou this to be right,
that thou saidst “My righteousness is more than God’s?”
3 For thou saidst, “What advantage will it be unto thee?”
and, “What profit shall I have if I be cleansed from my sin?”
4 I will answer thee,
and thy companions with thee.
5 Look unto the heavens, and see;
and behold the clouds which are higher than thou.
6 If thou sinnest, what doest thou against Him?
or if thy transgressions be multiplied, what doest thou unto Him?
7 If thou be righteous, what givest thou Him?
or what receiveth He of thine hand?
8 Thy wickedness may hurt a man as thou art,
and thy righteousness may profit the son of man.
b. The true reason why the deliverance of the sufferer is often delayed, viz.:
α. The lack of true godly fear:
Job_35:9-14
9 By reason of the multitude of oppressions they make the oppressed to cry:
they cry out by reason of the arm of the mighty.
10 But none saith, “Where is God, my Maker,
who giveth songs in the night;
11 Who teacheth us more than the beasts of the earth,
and maketh us wiser than the fowls of heaven?”
12 There they cry, but none giveth answer,
because of the pride of evil men.
13 Surely God will not hear vanity,
neither will the Almighty regard it.
14 Although thou sayest, thou shalt not see Him,
yet judgment is before Him; therefore trust thou in Him.
β. Dogmatic and presumptuous speeches against God:
Job_35:15-16
15 But now, because it is not so, He hath visited in His anger;
yet He knoweth it not in great extremity:
16 Therefore doth Job open his mouth in vain;
he multiplieth words without knowledge.
EXEGETICAL AND CRITICAL
1. Of the two charges which Elihu had brought forward against Job at the beginning of his first discourse (Job_33:9-11—the one, that he regarded himself as perfectly pure and innocent,—the other, that he accused God of treating him with cruel severity—the former was subjected to particular examination in the first discourse. The three remaining discourses of Elihu are devoted to the examination of the second charge in which Job represents God as a cruel, unjust, and unfriendly persecutor of his innocence, and consequently doubts the justice of God’s actions as Ruler of the Universe. Of the two discourses which are here combined together, the second (Job 34.) controverts Job’s denial of the justice of God’s conduct, proving that it is just on the positive side—a: from God’s absolutely unselfish disinterested love towards His creatures, and b: from the conception of God as Ruler of the universe (Job_34:10-30), while at the same time on the negative side it assails the folly and self-contradiction of Job in doubting the justice of the God to whom he himself appeals as Supreme Judge (Job_34:31-37). The third discourse (Job 35.) controverts more particularly Job’s doubt as to the utility of piety, his tendency, as repeatedly manifested by him, to call it a matter of indifference whether a man’s actions were good or bad, seeing that no righteous retribution from God is to be looked for. In opposition to this dangerous error, which Job_34:9 had already put forward in all its pernicious force, this discourse maintains a: that such an opinion is irrational, and absolutely irreconcilable with God’s wonderful greatness (Job_34:1-8), and then defines b: the true reason why God’s righteous and saving activity is so often long delayed, the reason being α: that he who is tried by such doubts is often wanting in true godly fear (Job_34:9-14); or β: that he is guilty of speaking arrogantly and dogmatically against God, as had been the case in particular with Job (Job_34:15-16).—These subdivisions coincide for the most part with the single strophes, except that some of the longer divisions contain two and three strophes each.—Against the attempt of Köster and Schlottmann to throw suspicion on the genuineness of Job_35:1, see below on the passage.
2. The second discourse: Job 34 a. Opening: Job_34:1-9. And Elihu began and said, being incited by Job’s silence [hence וַיַּעַן as elsewhere—“and answered”], who had nothing to reply to that which El. had hitherto brought forward. So again in Job_35:1 (but somewhat differently on the contrary in the introduction of the fourth discourse, Job_36:1).
Job_34:2. Hear, ye wise men, my words. The “wise and knowing ones” here appealed to (comp. Job_34:10, “men of understanding”) are neither all in the world capable of forming a judgment (Hirzel), nor the circle of listeners who had gathered around the disputants, i.e. to say, all those present with the exception of Job and the three, all “impartial experts, whose presence is assumed” (Schlott., Del., Dillm.). There is no reason apparent why Job and the three should be regarded as excluded from the number of the wise men addressed; except that they are included only in so far as they are prepared to lift themselves above their own partisan stand-point to those higher points of view established by Elihu. In other words that which is really wise and intelligent in them is set over against that which is erroneous and in need of correction.
Job_34:3. For the ear trieth words. Here Elihu’s own ear is intended as well as that of the wise men addressed; for it is a trial of the truth in common to which he would summon them by this appeal to the natural capacity of judgment, which man possesses. In regard to b, comp. Job_12:11. Instead of the form אכל יטעם לו found there, we have here יטעם לאכל: “proves, tastes in order to eat,” i.e. when it would eat [or gerundive, vescendo.]
Job_34:4. The right would we choose for ourselves; i.e. in the controversy between God and Job we would test, find out, and choose for ourselves that which is right; comp. 1Th_5:21. It is to this testing and choosing in common that the “knowing among ourselves what is good” in b refers.
Job_34:5-9. The special theme of the investigation which now follows, accompanied by the expression of Elihu’s moral indignation over the fact that Job had been able to put forth such expressions. For Job has said: I am innocent; yet God has taken away from me my right. The clause—“I am innocent”—is simply auxiliary or preparatory to what follows. The main emphasis rests on the second proposition, which is taken verbally from Job_27:2; in like manner as צָדַקְתִּי is taken from Job_13:18 (comp. Job_23:10; Job_27:7).
Job_34:6. In spite of my right I shall lie;i.e. notwithstanding עַל as in Job_10:17; Job_16:17) that the right is on my side, I shall still be [accounted] a liar, if I maintain it. Job had not so expressed himself literally; nevertheless comp. the utterances, related in meaning, in Job_9:20; Job_16:8. [E. V. “Should I lie against my right?” i.e. confess my guilt when I am innocent?—a suitable meaning, but less forcible than the above; and here it is natural to suppose that Elihu would refer to the strongest expressions which Job had used. Instead of the Masoretic אֲכַזֵּב Carey suggests אַכְזָב: “Concerning my right He [God] is a false one.” The conjecture however is unnecessary.—E.]. My arrow is incurable, i.e. the arrow of God’s wrath sticking in me, or rather the wound occasioned by the same (comp. Job_6:4); this being the case “without transgression,” without בְּלִי as in Job_8:11) my having deserved it; comp. Job_33:9.
Job_34:7 seq. Sharp rebuke of Job’s conduct in thus suspecting the divine justice: Where is there a man like Job, who drinketh scornful speeches like water?—Elihu evidently borrows this harsh figurative expression from one of the earlier discourses of Eliphaz (Job_15:16), with a considerate limitation however of the charge there brought forward to Job’s scornful and blasphemous speeches against God (לעג), which really deserved to be rebuked thus harshly, whereas the charge of Eliphaz, that he drank “iniquity” (עולה) as water, besides being urged indirectly and covertly, and so much the more irritatingly, was in its indefinite and general form much less accurate and must for that very reason have inflicted a much more cutting wound. The expression being thus palpably borrowed from that former attack on Job, the charge which from Antiquity has been founded on this passage of immoderate violence and bluntness on the part of Elihu, is certainly unmerited (against the Pseudo-Jerome, Gregory the Great, Beda, etc., also Delitzsch).
Job_34:8. And goes in company (lit. “to the company”) with evil-doers, and is wont to go about with men of wickedness. וללכת, continuation of the finite verb וארח; comp. Ewald, § 351, 100. What is meant is, of course, only that by blasphemous speeches, such as might be quoted in the way of example, he lowers himself to the companionship of wicked men (comp. Psa_1:1 seq.), that accordingly by his frivolous and wanton sins of the tongue he puts himself on a level with the evil world. Elihu does intend an actual participation by Job in the society of evil-doers, as the following verse clearly shows.
Job_34:9. For he saith: A man hath no profit (comp. Job_22:2), if he lives in friendship with God (lit. “from his having pleasure with God,” i.e., in fellowship with God; comp. Psa_50:18). Job had never expressed himself in this way literally, but he had often uttered this sentiment; e.g., Job_9:22 seq.; Job_21:7 seq.; Job_24:1 seq. But how blameworthy such frivolous utterances were, he himself repeatedly acknowledged (Job_17:9; Job_21:15; Job_28:28), without however ceasing from them.
Continuation: Proof that God really is righteous in His dispensations: (a) from His love to His creatures: Job_34:10-15.
Job_34:10. Therefore men of understanding, hearken to me. Lit. “men of heart” (LXX. συνετοὶ καρδίας); comp. Delitzsch, Biblical Psychology, p. 293; Beck, Umriss der bibl. Seelenlehre, 3d Ed., p. 99. Far from God be wickedness, etc.חָלִילָה here with מִן of the thing abjured, as in Gen_18:25. In the third member וְשַׁדַּי is used by abbreviation for וּלִשַׁדַּי; comp. Job_15:3.
Job_34:11. Rather (כִּי, comp. Job_33:14) man’s work He recompenseth to him, and according to a man’s conduct (lit. “way”) He causeth it to be with him, lit. “He causeth it to find him, to overtake him” הִמְצִיא, only here and Job_37:13).
Job_34:12. Yea verily (אַף אָמְנָם, as in Job_19:4) God doth not act wickedly, doth not act as a רשׁע (לא ירשׁיע). In respect to b comp. Job_8:3.
Job_34:13. Who hath delivered over to Him the earth?—ארץ = ארצה only here, and Job_37:12 [with He paragogic therefore, not directive; see Green, § 61, 6, a]. פּקד with עַל, of the person and accus. of the thing, denotes: To trust any one with anything, to commit anything to any one, to deliver over to one’s charge (πιστεύειν τινά τι); comp. Num_4:27; 2Ch_36:23. Without sufficient support from the language Hahn explains: “Who besides (or except Him cares for the earth? “and similarly Ewald: “who investigates the earth against him” [i.e., against man, in order to punish him when necessary]? And who hath established (founded, שָׂם as in Job_38:5; Isa_44:7) the whole globe?—The answer to both these questions is self-evident: “None other than Himself.” This reference however to God’s independent glory, and to the relation of absolute causality between Him and all that has been created, is made in order to exclude as strongly as possible the thought of any selfish, or unloving conduct whatever on the part of God.
Job_34:14. If He should set His heart only upon Himself, gather unto Himself (again) His spirit and His breath.—The case here supposed is an impossible one, as Job_34:15 shows. The twice-used אֵלָיו refers both times to God as subject, not merely the second time (as Jerome, Targ., Pesh., Grotius, Rosenm., Delitzsch [E. V. Scott, Con., Lee, Noyes] explain). In respect to the withdrawal of His spirit and breath, comp. Psa_104:29 seq.; Ecc_12:7, in which passages indeed the withdrawal of the divine vital spirit spoken of is not, as here sudden and total, but that successive and gradual process, which takes place continually in the death of individual creatures. The fact therefore that God does not, as He well might, put an end at once to the independent life of His creatures, but gives to each one of them a respite to enjoy life, this is here brought forward as proof of the disinterested fatherly love, and at the same time of the righteousness of His conduct. [“Elihu says this, to assert God’s sovereignty, and the bearing of this on the main argument is, if God be sovereign, and amenable to no superior, then he can have no motive for doing what is otherwise than right. The argument is not unlike that of Abraham, “Shall not the Judge of all the earth do right?” and that of St. Paul, “Is God unrighteous who taketh vengeance? God forbid, for then how shall God judge the world?” Carey].
4. Continuation. The divine justice proved: (β) from the conception of God as Ruler of the universe: Job_34:16-30.
Job_34:16. And if there is understanding (with thee), then hear this.—So according to the punctuation of בִּינָה as Milra, preferred by the Targ., Pesh., Jer., and in general most of the ancients, as well as the moderns [so E. V.]. If the word be rendered as Imperative, the preceding וְאִם should be taken as an optative particle—“and oh that thou wouldst observe, oh understand now.” (Del.). This rendering however is equally destitute of support from the language as the εἰ δὲ μὴ νουθετῆ of the LXX., and various similar renderings. The punctuation of the Masoretes [as Milel] is to be explained by their desire to remove the apparent discourtesy and insult implied in the expression—“and if there is understanding with thee.” But this by no means implies a real doubt of Job’s intelligence. In regard to b comp. Job_33:8. Will even an enemy of the right be able to govern?—אַף here meaning “even,” as in Job_40:8 seq., not the object of וחבש: num. iram osor judicii refrenabit (Schult., Umbr., Welte, etc.), against which the position of the words is decisive. Rather is חבש here objectless, meaning to bind, to hold the reins of authority, to govern, (as elsewhere עצר, 1Sa_9:17). [“Right and government are indeed mutually conditioned, without right everything would fall into anarchy and confusion.” Delitzsch]. Or wilt thou condemn (i.e., declare unjust; הרשיע here in its usual sense, differing in this from Job_34:12) the All-just; lit. “the mighty just One;” comp. Ewald, § 270, d.
Job_34:18 seq. He who exercises justice in union with omnipotence is now more particularly described in this aspect of His activity. Him, who says to a king: Thou worthless one! So according to the reading הָֹאמֵר, which is attested, not indeed by the Masoretes, but by the LXX. and Vulg., and in favor of which most of the moderns declare (Hirz., Ew., Hahn., Stick., Vaih., Dillm., [Renan, Elz.], etc.). The Mas., Targ., Luth., Del. [E. V., Con., Car., Noy., Rod., Ber., Bar., Lee, Schlott.], etc., read הַאֲמֹר, Inf. constr. with הֲ interrogatives “is it (fit) to say to a king—Thou worthless one,” etc.? But it would be very difficult to connect the clause אֲשֶׁר וגו׳ in Job_34:18 with such a question, which would express a conclusio a min. ad majus (even to a human king one would not dare to speak thus, etc.).
Job_34:19. Him, who accepteth not the person of rulers (comp. Job_32:21), and knoweth not (i.e., considers, regards not; concerning נִכַּר see Job_21:29) the rich before the poor, i.e., in preference to the poor (comp., Job_8:12). God exercises this strict impartiality, because, as the parenthetical clause in c explains, His creatures are all of equal worth to Him.
Job_34:20. In a moment they perish, even at midnight, i.e., suddenly and unexpectedly, at night, (comp. Psa_119:62; and for the thought Job_27:19; also below Job_34:25). Their people are shaken and pass away.—The subject of the verse is those who are expressly mentioned first in the third member as “the strong” or “mighty ones,” the same who are specially distinguished in the two preceding verses as kings, princes, rulers and rich men, and who then in Job_34:23 seq. become again the principal object of consideration. The clause in b, יְגֹעֲשׁוּ עָם, is neither (with Ewald) to be explained “they stagger in crowds,” nor (with Hirzel and others) “nations are shaken.” The word עָם admits of neither rendering; in connection with the princes it can signify only their people, their subjects. And the mighty are removed (lit. “the mighty one is, etc.”)—not by the hand of man, i.e., without needing to be touched by hand, referring to a higher invisible power as cause; comp. Job_20:27; Zec_4:6; also the expression of Daniel, בְּאֶסֶף יָד, Dan_8:25; comp. Dan_2:34.
Job_34:21-24 give the reason why such a mighty administration of justice on the part of God is possible, or rather why it actually exists, by calling attention to His omniscience. In respect to Job_34:21 comp. Job_31:4; on Job_34:22 see Job_24:13 seq.; Psa_139:11 seq.; and parallel passages.
Job_34:23. For He doth not long regard man;i.e., He needs not to wait a long time for him, until he submits himself to His judicial examination, because He has him, like all His creatures, continually present before Him. [“A single thought of God, without the uttering of a word, is enough to summon the whole world to judgment. Job had earnestly craved for leave to enter into judgment with God (see Job_13:8; Job_16:21; Job_23:3; Job_31:35). Elihu replies that God of His own accord, finds out men in a moment, without any effort, and summons them to judgment. Job ought therefore to change his tone, and say, “Enter not into judgment with thy servant, O Lord, for in Thy sight shall no man living be justified” (Psa_143:2). Wordsworth], עוד here not “again and again, a long time (Hirzel, Del. [Ber., Bar., Noy., Rod.] etc.) [nor “more than right,” E. V., Rashi, Wolfsohn, Elzas], but simply, “more, yet, again,” as e.g., Isa_5:4, and often.
Job_34:24. Respecting לֹא חֵקֶר, instead of חׇ בְּלֹא, comp. Job_12:24; Job_38:26. [Pesh. Vulg. E. V. Rod. render “without number;” but the meaning “without inquiry,” without undertaking a long process of investigation, is better suited to the context. E.]. In respect to אַחֵר in b, see Job_8:19; Isa_45:15.
Job_34:25-30 recur to the previous description of God’s fearful judgments upon the mighty of earth (Job_34:18 seq.). Therefore He knoweth their works.—לָכֵן, lit. “therefore, on that account,” means here “accordingly, and so, hence,” as a formula denoting a logical inference from that which precedes; comp. Job_42:3. Rosenmüller, Umbreit erroneously: “Because that He knoweth their works;” for which meaning we should have rather לכן אשׁר. [Alike incorrect is the rendering “for”—Noyes, Barnes, Rodwell]. מַעְבָּד, only here in Elihu, an Aramaizing word, used interchangeably with מַעֲשֶׂה. And overthrows them in the night (i.e., suddenly; comp. Job_34:20) so that they are crushed; comp. Job_5:4. From this verb וַיִדַּכָּאוּ the object of the preceding verb חפךְ is to be supplied (Pro_12:7). The object cannot be לילה, (which is evidently an adverbial specification of time), as Umbreit renders it: “He changes the night,” i.e., into day.
Job_34:26. Instead of the wicked He scorns them, i.e., the mighty; lit. “Ho claps, slaps them,” ספק as in Job_34:37, used metaphorically in the sense of scorning, mocking; comp. the full phrase סָפַק ,כַּפַּיִם Job_27:23. [Vulg., E. V., Rosenm., Del., Con., Car., Noy., etc. render the verb “to strike, smite,” but less in accordance with the usage].—תַּהַת־רְשָׁעִים does not mean exactly “in the place of execution of the wicked” (Hirzel), but more “in the stead, after the manner of the wicked” comp. Vulg,: quasi impios) [and E. V. “as wicked men”]. In the place where all see it; lit. “in the place of those seeing,” i.e., publicly, in propatulo. [Grotius: ἐθεάτρισεν αὐτοὺς; Cocceius: (1) cum pudore el ignominia; (2) in exemplum].
Job_34:27-28. They, who for that reason turn away from Him, etc.עַל־כֵּן points forward to that which follows (comp. Job_20:2), and is explained in להביא, and so forth (Job_34:28). In order vividly to characterize the insolent, and persistently wicked conduct of evildoers, it is represented as their purpose to continue torturing the oppressed until their cry pierces through the clouds, and as it were compels God to hear it. [If אשׁר אל־כן be rendered “because” (LXX. E. V. Rosenm., Umbr., Hahn, Con., etc.). לחביא will be Inf. epexeget. In that case כִּי=אֲשֶׁר, This however seems a less probable construction than that given above].
Job_34:29 seq. And if He giveth rest who will condemn (Him) השקיט, Hiph. of שׁקט in the sense of Isa_14:7; Jdg_5:31, hence “to give rest,” viz. by resisting and overcoming the violence of mighty tyrants, which drives the poor to cry out for help (comp. Psa_94:13). וְהוּא, referring to God is prefixed for emphasis, as is the case also with וּמִי at the head of the following interrogative sentence, which signifies that it would be impossible to object to that which has been ordained by God, or to condemn it (as e.g., Job had undertaken to do Job_9:22 seq.). [This is the meaning of הרשיע favored by all the ancient versions, by usage, and by the parallelism, which suggests God as the object of the verb here, as in b. The meaning “to make trouble” (E. V.) is not inappropriate however: and either rendering leads to the same result, to wit, a rest for the oppressed against which oppressors will be impotent]. The structure of the second parallel member is essentially the same: if He hides His face (in wrath above those wicked ones)—who will behold Him, again find Him graciously disposed? To the clause וְיַסְתֵּר פָּנִים, from which it is separated only on account of the rhythm, belongs the close specification in the third member, together with the doubled negative statement of the end aimed at in Job_34:30 : alike above a people and above man (יַחַד serving to strengthen the correlation and correspondence expressed by וְ–וְ), in order that ungodly men might not rule (=מִן that not; comp.2Ki_23:33, K’ri), not (מִן by ellipsis, instead of the repetition of מִמְּלֹךְ) snares of the people;i.e., ungodly misleaders, who would plunge the people into ruin; comp. Exo_10:7; Hos_5:1.
5. Conclusion: Exhibition of the inconsistency and folly of Job’s accusations of the divine righteousness: Job_34:31-37.
Job_34:31-32. For does one say indeed to God—“I expiate without doing evil; what I see not, that show Thou me; if I have done iniquity I will do it no more.”—So (in essential agreement with Schult., Ew., Vaih., Heil. Dillm.) are these two obscure verses to be rendered, which have been variously misunderstood by the ancient versions of expositors. For (1) הֶֽאָמֵר, Job_34:31 a, can only be 3 Perf. sing. with הֲ interrogative (comp. Job_21:4; Eze_28:9), not Imperat. Niph. (= הֵאָמֵר, dicendum est), as Rosenm., Schlottm. [E. V. Noy., Con., Rod.], etc., take it. The subject of this interrogative num. dicit however cannot be the אָדָם חָנֵף of the preceding verses, but is indefinite, any one (comp. Job_21:22; Job_30:24.). [“It is observed by Scott that the petition and confession, which Elihu recommends to Job, would be highly improper for one who knows himself to be guilty of heinous crimes, but highly fit for a person, who though good in the main, has reason to suspect somewhat amiss in his temper and conduct, for which God is displeased with him. It appears plainly that Elihu did not suppose Job to be a wicked man, suffering for his oppressions, bribery, inhumanity, and impiety, with which his three friends had charged him.” Noyes]. (2) The difficult expression נָשָׂאתִי is most simply understood of the bearing of sins in respect of their punishment, an object which is easily supplied out of the asyndetically added circumstantial clause לֹא אֶחְבֹּל; hence—“I bear (or expiate), without doing evil.” (חבל as e.g., Neh_1:7; comp. Dan_6:23). This rendering of the second member of Job_34:31 is, on account of its simplicity, and the established character of the linguistic construction in all its parts, greatly to be preferred to any other, as e.g., to that of Rashi, Merc, Schlottmann [E. V. Noyes, Con., Rod., Bar.], etc. “I expiate, I will do evil no more;” of Hirzel—” I bear the yoke of punishment, and will not cast it off;” of Hahn and Delitzsch—“I have been proud, I will do evil no more;” of Kamphausen (who following the LXX. reads נָשָׂאתִי)—“I have practiced oppression, I will take a pledge no more”—LXX.: “I have received (scil. blessings), I will not take a pledge”], etc. (3) The elliptical objective clause בלעדי אחזה the beginning of Job_34:32 is according to Ew., § 333 b to be explained: “that which lies beyond what I see, teach Thou me;” i.e., that which lies beyond the circle of my vision, that which I do not see, teach Thou me respecting it. By this is meant the errors unknown to the speaker, which in Psa_19:13 are called נִסְתָּרוֹת—only that here the person introduced as speaking is not a truly pious and penitent self-observer, like the poet of that Psalm, but one who confesses reluctantly, who regards himself as being, properly speaking, wholly innocent, and who (according to Job_34:32) announces himself as ready to repent only in case (אִם) iniquity should be proved upon him. And on the whole Job had indeed heretofore always expressed himself essentially in this impenitent, rather than in a truly contrite way; comp. Job_7:20; Job_19:4, etc.
Job_34:33. Should He recompense it to thee according to thy will (עִם as in מֵּעִמְּךָ Job_23:10; Job_27:11, and often), that thou hast despised, scil. His usual way of recompensing. The question may also be expressed thus: “Should He allow thy discontented fault finding, and blaming of His method of retribution to go unpunished, and take up instead with a method corresponding to thy way of thinking?” which is equivalent to saying: Should He change the laws of His righteous administration (his justitia retribuens) to please thee?—so that thou must choose, and not I?i.e., so that thou wouldst have to determine the mode of retribution, and not I (God). Instead of אֲנִי we should properly expect הוּא, but Elihu here, after the manner of the prophets, introduces God Himself as speaking, and thus makes himself the organ of God (so correctly Rashi, Rosenm., Ewald, etc.). [“The abrupt and bold personation of the Deity in the first person (“and not I”) is not unnatural in one who is speaking on behalf of God, and representing his just prerogatives and claims.” Con.]. And what knowest thou then? speak; i.e., in respect to the only true method of retribution. What more correct knowledge than all others canst thou claim for thyself respecting this obscure province of the divine way of retribution?
On Job_34:34 comp. Job_34:2; Job_34:10.
Job_34:35-37 contain the speech of the men of understanding, to whose judgment Elihu appeals as agreeing with his own.
Job_34:35. Job speaks without knowledge, and his words are without wisdom.—הַשְׂכֵיל, substant. Inf. absol. Hiph., instead of the usual form הַשְׂכֵּל; so also in Jer_3:15.
Job_34:36. O would that Job were proved continually.—אָבִי cannot signify “my Father,” as though it were an address to God (Vulg., Saad., Luther [Bernard], etc.), for in Elihu’s mouth, judging by numerous parallels, we should rather look for “my Maker,” or “my God;” and the address “my Father” does not once elsewhere throughout the Old Testament proceed from a single person to God, and just here would have but little propriety. [Words, suggests that it may have been addressed by Elihu, as a young man, to Job; which in view of the mention of Job immediately after in the third person, would be singularly harsh]. Hence the word should either (with Targ., Kimchi, Umbr., Schlottm. [E. V.], etc.) be derived from a subst. אָבֶה, “wish,” to be assumed, and to be rendered either “my desire is,” or “I desire;” or—which is in any case to be preferred—with Död., Ew., Del., Dillm., be rendered as an interjectional optative particle, synonymous with לוּ, and resting on a root ביא or בוי.—Etymologically related are the well known בּי in the formula בִּי אֲדֹנִי, (quæso domine), on the other side the optative interjection, still very common with the Syrian Arabs of Damascus, abi (which is formally inflicted abî, tebî, jebî; nebî, tebû, Jebû); comp. the elaborate and learned discussion of Wetzstein in Delitzsch, p. 431 seq.—In respect to עַד נֶצַח, “continually,” or “to the extreme end,” comp. the similar לַנֶּצַח in Job_23:7. What Elihu here desires for Job is not that the chastisements inflicted on him should increase in severity, that his sufferings should continually grow more intense (such cruelty would in connection with his mild and friendly treatment, of Job elsewhere be simply inconceivable). It is rather that the divine operation of proving his heart and working on his conscience now going on (comp. Psa_139:23; also בחן in Job_7:18) should be carried on until he had been brought at last to confess his guilt, and to humble himself beneath the hand of God (comp. Brentius, and von Gerlach below, Homiletical Remarks). The reason why Elihu desires that he may thus continue under the influence of the divine process of proving and punishing him,—or more accurately, why he introduces the men of understanding as uttering this wish in what they say, is given in Job_34:36 b taken together with Job_34:37 : on account of his answers after the manner of wicked men (תְּשֻׁבוֹת) “replies,” viz. to the speeches of the friends rebuking him; comp. Job_21:34; בְּ here signifying “in the manner, after the fashion of”).
Job_34:37. Because he addeth to his sin transgression (i.e. by his presumptuous speeches against God) [hence פֶּשַׁע here may be rendered “blasphemy”], in the midst of us he mocks (“claps” [his hands in scorn]; see on Job_34:26), and multiplieth his speeches against God.—יֶרֶב, imperf. apoc. Hiph. (as in Job_10:17) is used instead of the unabbreviated Imperf., like וְתָשֶׂם Job_13:27, instead of וַתָּשֶׂם, or like יָשֹׁר, Job_33:27, etc.—לָאֵל, “towards God, against God,” refers back both to this יֶרֶב and to יספוק; for the mocking is also described as being against God.
6. The third discourse: Job 35. First Half: The folly of the erroneous notion that piety and ungodliness are alike of little profit: Job_35:1-8. In respect to Job_35:1, comp. Job_34:1. The conjecture of Köster and Schlottmann, that the verse is a later interpolation, because Job 35. gives evidence of being a simple appendage to Job 34., has no foundation. For with just as good right might Job 34. also be regarded as a simple appendage to Job 33., because the theme of this second discourse has also received expression at the beginning of the discourse preceding (Job_30:9 sq.). All four discourses are closely bound together, and Job_33:9-11 contains the common point of procedure for all alike (see on the passage).
Job_35:2-3 formulate, in an interrogative form, the special theme of the discourse, as a repetition of that which has already been said (Job_34:9).—Hast thou considered this (זֹאת pointing forwards to Job_35:3) to be right (Job_33:10), and spoken of it as “my righteousness before God” (מִןcoram, as in Job_4:7; Job_32:2), that thou sayest, what advantage is it to thee (סכן as in oh. Job_34:9), “what doth it profit me more than my sin?”—As frequently with Elihu, the direct interrogation interchanges here with the indirect (comp. e.g.Job_34:33). The force of the whole question, moreover, is that of a strong negation: a righteous man speaks not thus. [The construction here given of these two verses seems awkward and artificial. Extremely so in particular is it to render אמרת צדקי מאל “(hast thou) defined it as ‘my righteousness before God’ that thou hast said,” etc. And besides how can it be said that he had made his saying that there is no profit in holiness a part of his righteousness before God? Here, moreover, it cannot well be denied that the comparative sense of מִן, “my righteousness is more than God’s,” makes the proposition introduced by אָמַרְתָּ more complete and forcible. Had he designed to say: “I am righteous before God,” he would have used the verb צָדַקְתִּי (which Olshausen indeed proposes to read), rather than צִדְקִי. The meaning of the claim which Job had made, according to Elihu, is not that his character was more righteous than that of God, but that his cause, as against God, was more just than that of his Almighty antagonist. In Job_35:3 Elihu gives the proof, or rather the specification in support of his charge. Job had denied that there was any profit in holiness:—in other words he had charged God with indifference to moral character in his treatment of men. The rendering of E. V. is to be preferred except in the last clause, where מִן is again comparative, and which should be rendered, not—“what profit shall I have if I be cleansed from my sin?” but—“what profit shall I have more than by my sin?”—E.]
Job_35:4. I will answer thee words (comp. Job_33:32), and thy companions with thee, i.e. Eliphaz, Bildad and Zophar, who have shown themselves incompetent to contend with thee effectively, and who deserve to be reprimanded together with thee (עִמָּךְ). We are scarcely to render עִמָּךְ (with Dillmann, etc.), “who are with thee.” Still more impossible is it to understand by רֵעִים not the three friends, but all others associated with Job in sentiment and character, the אנשׁי עון of Job_34:8; Job_34:36 (Umbr., Heil., Vaih., Del.), for רֵעִים constantly denotes throughout the book the three friends of Job (Job_2:11; Job_19:21; Job_32:3; Job_42:7).
Job_35:5-8. Refutation of the ensnaring proposition that it is useless to be pious by calling attention to God’s blessed self-sufficiency in His heavenly exaltation, the contemplation of which shows that of necessity man only can derive profit from his righteousness (a thought which had been already expressed by Job himself, Job_7:20; and by Eliphaz, Job_22:2 seq.).
Job_35:5. Look up to heaven, and see, etc.—In the same way that Zophar (Job_11:7 seq.) points Job to the height of the heavenly vault, and its loftiest luminous fleece-like clouds (which is what שְׁחָקִים means here, not precisely a synonym of “heaven,” or of the “ether,” as Vaihinger, Delitzsch, etc., say), in order to illustrate God’s absolute exaltation above the world.
On Job_35:6 seq. comp. ch Job_7:20; Job_22:2 seq.
Job_35:8. To man like thee thy wickedness availeth (i.e. it produces its effects on him), and for a son of man thy righteousness.—By the “son of man” Job himself, or one of his kind, is again intended. The expression serves to set forth their need of help, and frailty in contrast with the exaltation and blessedness of God.
7. Continuation and close.—Second Half: The true reason why sufferers remain for a long time unheard, to wit: a. Their lack of genuine reverence for God; b. The presumptuousness of their speeches against God.
a. Job_35:9-14. On account of the multitude of oppressions they cry out, they wail because of the violence (lit. “because of the arm,” זְרוֹעַ as in Job_22:8) of the mighty (רַבִּים here in another sense than in Job_32:9). The Hiph. יַוְעִיקוּ in the sense of Kal, or as intensive of Kal (comp. Job_19:7; Job_31:18) [not Hiphil proper, “they make the oppressed to cry,” (E. V.) which is unsuitable in connection with מֵרוֹב עשׁׅ]. עֲשׁוּקִים, “oppressions,” as in Amo_3:9; Ecc_4:1.
Job_35:10 seq. introduce the refutation of this objection [contained in Job_35:9, to wit, that oppression goes unpunished, hence that the wicked fare no worse than the righteous], by calling attention to the guilt of the suffering. But they do not say (as they could say)—Where is Eloah my creator? This is the question asked by those who seek God (comp. Jer_2:6; Jer_2:8). עשָֹׁי intensive plur., as in Isa_22:11; Isa_54:5; Psa_149:2. Who giveth songs in the night; i.e., by granting sudden and wonderful deliverance (comp. Job_34:25).
Job_35:11. Who teaches us more than the beasts of the earth—not “by them, as our mute instructors” (Hahn, Delitzsch), but with a comparative rendering of מִן, “in preference to the beasts, esteeming us worthy of higher honor and blessing than they.” The form מַלְפֵנוּ is either an error of transcription, or syncopated from מְאַלְּפֵנוּ; comp. אִלֵּף in Job_15:5. On b comp. Job_12:7, where in like manner the mention of the birds of heaven is parallel to that of the beasts of the field. [A pregnant passage. The instinctive cry of distress for relief is not the prayer which God requires. The former goes up from the brute creature (comp. Psa_104:21; Joe_1:20; Psa_149:9); man’s prayer should be worthy of a rational being, should proceed from the recognition of God the creator, and from gratitude for His interposition in our behalf in the night of calamity. If (as he proceeds to show) man’s prayers are not heard, it is because they are too much the cry of animal instinct, not the outpouring of the heart, conscious of its wants, of God, and of His goodness.—E.].
Job_35:12. There cry they—but He answers not (or: “without indeed God’s answering them”)—on account of the pride of the evil.—Respecting the construction of the verb צעק with מְפְּנֵי, “before,” or “on account of,” comp. Isa_19:20. [It seems most natural to put מפני here in close connection with יענה, “He will not answer” (so as to save them) from the force of wicked men. To make the pride of the oppressors the reason why God refuses to hear the oppressed, although the affirmation in itself might be made, would be out of harmony here. The reason as Elihu more explicitly declares in Job_35:13 is in the oppressed themselves.—E.].
Job_35:13. The reason why God does not hear those oppressed when they cry: Only vanity (i.e., nothingness, empty, fruitless complaining [with אַךְ restrictive—“that which is only emptiness, that crying which has no heart in it”]) God heareth not—.but on the other hand (for this is the unspoken antithesis) He doth hear the righteous, pious prayer. And the Almighty regardeth it not—viz., that crying and complaining. The neut. suffix in יְשוּרֶנָּה does not refer to the masc. שָׁוְא, but to the crying spoken of in the preceding verse. Respecting שׁוּר “to behold, observe,” comp. Job_33:14.
Job_35:14. Much less then (would He hear thee) when thou sayest: thou beholdest Him not;i.e., He intentionally withdraws himself from thee; comp. Job_23:8 seq. In respect to אַף כִּיquanto minus (here more precisely quanto minus si, comp. Job_4:19; Job_9:14; Eze_15:5. Neither the language nor the context justifies the rendering of Schlottmann and Delitzsch [also E. V.], who take אַף כִּי to mean “although,” etiámsi, which moreover receives no support from Neh_9:18. The cause lies before Him, and thou waitest (in vain) on Him;—this being the continuation of the indirect address begun in a.—דִּין (instead of which elsewhere we have ריב), “the cause in controversy, the case on trial,” as also חוֹלֵל “to wait” (instead of which elsewhere יִחֵל), are both expressions peculiar to Elihu. Hirzel, Schlottmann, Delitzsch [E, V. Scott, Noyes, Barnes, Words., Ren., Rod.], etc., render this second member as an admonition to Job—“the controversy lies certainly before God, but thou shouldst calmly await His decision.” But this is rendered impossible by the tone of stern censure in Job_35:15 seq. Still more out of the question (on account of לְפָנָיו) is the rendering of Ewald who takes תְּשׁוּרֶנּוּ and תְּחוֹלֵל as addressed to God.
β.
Job_35:15-16. The complaint of Job, above cited, in respect to God’s assumed withdrawal and concealment of Himself, gives Elihu occasion to refer to Job’s presumptuous and dogmatic speeches as another reason for his being unheard. And now, because His anger has not yet punished (lit. “because there is not [or nothing], which His anger has punished [visited]; i.e., because His anger has not yet interposed to punish—comp. Ew., § 321, b), should He not nevertheless be well acquainted with presumption?—In respect to מְאֹד with ידע comp. Psa_139:14, and respecting בְּ in the sense of “about” (to know about anything), comp. above, Job_12:9.—פַּשׁ, instead of which the LXX. and Vulg. read פְּשַׁע, seems to signify, according to the Arabic, “arrogance, presumption,” possibly also “foolishness” (the same with תִּפְלָה used elsewhere); scarcely however “multitude, mass,” as the Rabbis explain [nor “extremity,” as E. V. renders it]. The word is intended to designate Job’s presumptuous, intemperate speeches against God. The passage is in substance correctly rendered by Ewald, Delitzsch and Dillmann,—only that the last named conjectures b to be a free citation from Job’s former discourses (say from Job_24:12), and thus needlessly obscures the explanation of the verse (to the extent that he conjectures either a corruption of the word פַּשׁ, or the loss of two half verses from between a and b. The commentators follow different constructions of the passage, which in some particulars vary greatly among themselves, but which are largely agreed in taking Job_35:15 as protasis, and Job_35:16 as apodosis: on the basis of which construction Hahn e.g. translates: “Especially now, because He (God) does not have regard for his (Job’s) anger, and does not trouble himself about wicked arrogance, Job opens, etc.,” (and so Kamph.; while Rosenm., Stick., Hirz., Schlottm., [Carey, with others who take פשׁ in the sense of “transgression,” as, e.g., Conant, Noyes, Barnes, Rodwell, Renan] take אַפּוֹ in Job_35:15 a as subj. and understand by it God’s anger. But Job_35:16 cannot be the apodosis of Job_35:15, partly because of the way the subject וְאִיּוֹב is prefixed, and partly because the thought is rather the delivery of a final judgment in respect to the whole manner of Job’s appearance: But Job opens his mouth in vain (i.e., uselessly, to no purpose; הֵבֶל as in Job_9:29; Job_21:34), and unintelligently multiplieth words.—The “opening of the mouth” is not mentioned here as a gesture of scorn (as e.g., in Lam_2:16; Lam_3:46), but, as explained by the second member, as a symbol or means of unintelligent babbling and loquacity. הִכְבִּיד here and Job_36:31=הִרְבָּה, (Job_34:37).
DOCTRINAL AND ETHICAL
The many points of contact between the two discourses here considered and those of the three friends, especially in the words of blame and reproof addressed to Job have furnished those expositors in ancient and modern times, whose judgment respecting Elihu has been in general unfavorable, with abundant material for their disparaging judgments, and their attacks. That Elihu is a servile imitator, a mere reproducer and compiler of what has been said by previous speakers; that in repeating he weakens in many ways the statements of his predecessors; that he cites Job’s expressions, when he would controvert them, inaccurately, or in such a way as altogether to distort them; that he endeavors to surpass the three friends in the intemperate severity of his attacks on Job, etc., these and the like are the unfavorable judgments of the critics from the pseudo-Jerome, Gregory, and Bede, down to; Dillmann, and indeed even more considerate and favorably disposed critics fall in, at least in part, with this tone of remark. Thus Delitzsch asserts, at least in respect to Job 37, that the absence, in this third discourse of Elihu, of the “bold original figures” of the previous discourses, indicates on the part of this discourse as compared with the remainder of the poem “a deficiency of skill, as now and then between Koheleth and Solomon;” that not one of its thoughts is, strictly speaking, new, that, on the contrary, in one chief thought we have simply the repetition of what was said in a previous discourse of Eliphaz, to wit, that the piety of the pious profits himself; in the other—to wit, that the pious, in his necessity, does not put forth useless cries, but lifts himself in prayer to God—a repetition of what Job had said in his last discourse, Job_27:9 seq. But nevertheless Delitzsch is obliged to admit that “Elihu deprives these thoughts of their hitherto erroneous application.” He is constrained to acknowledge that the quickened consciousness of sin and guilt, which Elihu in this discourse occasions for Job, is perfectly in place, and must touch Job’s heart, especially in so far as it teaches him to seek the cause of his long-continued sufferings, and of the failure of his prayers hitherto to be heard în himself, in the inadequacy of his own purity and piety, in his lack of true submissiveness to God’s righteous decree—and not in any severity on the part of God. And still more favorable is his judgment respecting the value of the argument in his second discourse, directed principally against Job’s presumptuous doubt of the divine justice; respecting which he acknowledges that “Elihu does not here coincide with what has been already said (especially Job_12:15 seq.), without applying it to another purpose; and that his theodicy differs essentially from that proclaimed by the friends. It is not derived from mere appearance, but lays hold of the very principles. It does not attempt the explanation of the many apparent contradictions to retributive justice which outward events manifest, as agreeing with it; it does not solve the question by mere empiricism, but from the idea of the Godhead and its relation to the world, and by such inner necessity guarantees to the mysteries still remaining to human short-sightedness their future solution” (II., p. 266, comp. p. 276). When we see one of the weightiest opponents of the genuineness of the whole Elihu-section stripping of all its force and value that charge against these two chapters which is most frequently brought forward, and most persistently urged, the complaint that it is deficient in originality, and that its character is simply that of a compilation and reproduction, we shall not find it difficult to reply to the remaining objections made to the inward value and authenticity of the two discourses. As regards (a) the absence of ornament, the lack of original figures and similes which Del. urges as an objection, at least so far as Job 35. is concerned, it may be very much questioned whether the poet himself did not intend this as a characteristic of the utterances of Elihu here, whether, that is, this unadorned simplicity does not on the one side render effective support to that which Elihu has to say against Job’s intemperate speeches, greatly increasing its impressiveness, its power to speak to the heart, and to quicken the conscience, while, on the other side, it is intended to form a contrast to the final discourse which follows (Job 36-37), in which the wealth of picturesque illustration, bold imagery, and artistic rhetorical turns, which are characteristic of the book elsewhere, reappears in higher measures, and in a way which quite eclipses the splendor of the art of figurative representation as exercised by the preceding speakers. In other words, it may be questioned, whether it is not the poet’s purpose to introduce Elihu, the preacher of repentance, as speaking as plainly, simply, and with as little art as possible, but on the contrary to introduce Elihu, the inspired eulogist and glorifier of God, as surpassing the former speakers in the power, loftiness and adornment of his discourse, nay, even as rivalling in this respect the representation of Jehovah himself. (b) As regards the assertion that Elihu quotes those utterances of Job, which he opposes, incorrectly, and so as to distort them, this is by no means the case, as a close comparison of the quotations in question not only with similar utterances of Job’s or with such as are verbally identical, but also with the meaning of his language, teaches, and as the exegesis of the particular passages has already shown.
And finally (c): that Elihu here exhibits himself as still more inconsiderate and intemperate, in his censure of Job than the three friends, rests on the misinterpretation of particular passages which, when rightly judged according to their connection, reveal Elihu as being mildly disposed toward the person of his opponent. So in particular that passage, harsh, in some respects, which he has borrowed from the second discourse of Eliphaz, and subjected to a peculiar modification, where he speaks of “drinking scorn like water” (Job_34:8 seq., see on the passage). So again the wish, uttered at the close of the second discourse (or rather put in the mouth of certain men, who are there introduced as speaking), that Job “might be continually proved to the end,” in respect to which the necessary remarks have already been made in explaining the passage. So again the strong language at the close of Job 35. the severity of which is due simply to the circumstance that Elihu here gives expression to his indignation against that which was really most objectionable and criminal in Job, his presumptuous and intemperate speeches against God, as a cruel, unsympathizing Being. There is scarcely one of the objections which in these respects have been made to the discourses of Elihu, particularly the two discourses before us, which may not, with apparently equal justice, be urged against the concluding discourses of God, in which we also find a repetition of much of the thought in the previous chief divisions (the same being cited in part literally, in part freely), and in which Job’s fundamental moral fault, the arrogance and insolent presumption of his heart against God, is just as energetically arraigned, without for that reason occasioning any reasonable doubts touching the genuineness and originality of that section.
HOMILETICAL AND PRACTICAL
The practical and homiletic material, which these two intermediate discourses furnish, is small, compared with that which may be found in many other sections. Nevertheless the treatment of the two fundamental thoughts—that God deals righteously, notwithstanding all appearances to the contrary—and that true piety is always and infallibly blessed—gives rise to many thoughts of peculiar theological and moral value, showing that these two chapters are mines of genuine revealed wisdom, and that they furnish much wholesome stimulus.
Particular Passages
Job_34:1 (Job_35:1): Vict. Andreä: From this point on Job learns before all else to be silent. Without saying a word, he simply takes believingly to heart whatever is now made clear to him. In this way he really becomes another man than he has been heretofore, so that at last, because his frame of mind is become truly acceptable to God, he is ready to be completely delivered from his suffering, and to be doubly blessed by God.
Job_34:2 seq. Brentius (on Job_35:3): No man, however spiritual, has the right to judge the Word of God, but only the word of man, i.e., to determine whether what men teach, declare, and decree, is the word of God. E.g., Christ shed His blood for our sins—it is permitted to no men to sit in judgment on this saying, but it is the duty of all men to yield themselves captive to this saying, and to believe it. In the meanwhile however many persons put forth many and various opinions in respect to this saying, etc.—Zeyss: We are to use our ears and mouth not only for the necessities of the body, but also for those of the soul, first of all however that we may hear and speak God’s word. … We are to prove and to judge whether that which is spoken be right or wrong, in accordance with God’s Word, or not in accordance with it.
Job_34:12 seq. v. Gerlach: In what belongs to another it is possible for one to do injustice; but if God should do injustice to any one, He would injure Himself, destroy His own property, for all is His. A profound, a lofty thought! No one can conscientiously belie himself, do justice to himself. All that we call injustice becomes possible only because man has his equal as a free being beside himself, and has to do with the property of others on earth. This (injustice) is impossible with God, just for the reason that all belongs to Him.—Andreäe: In opposition to Job’s assertion, that it is of no profit to a man with God to live a pious life, Elihu maintains calmly and firmly the irrefragable truth—that both the holiness of God, which excludes every thought of tyranny, and His justice, which always renders to each one his own, yea even and His love, by which He maintains the whole world in existence, belong inseparably to the divine nature itself, so that Job’s speeches condemn themselves.
Job_34:20 seq. Starke (according to the Weim. Bib., and Cramer): God has power enough to bring the proud and the mighty to the punishment which is meet for them. The raging of all His foes is vain: God can destroy them quickly. He knows our need, however, and gives close attention to it.—Andreäe: God does not need to institute long inquiries respecting the sins of men; He has immediate knowledge of all that they do, and executes His mighty judgments, without needing the help of men. … He punishes or spares, as He may think best in His unsearchable Power and Wisdom.
Job_34:36 seq. Brentius: Elihu does not imprecate any evil on Job, but asks that he may be led to the acknowledgment of his own blasphemy, a result which can be brought about only by the cross and afflictions. Hence when he prays that he may be afflicted (crucified) unto the end, he at the same time prays that he may repent, for affliction (the cross) is the school of repentance.—v. Gerlach: God is asked to prove and to search out Job “even to the end,” i.e., most deeply and thoroughly. Not that Elihu supposes him to be guilty of such sins as the friends had conjectured in his case; but he nevertheless misses in him the profound perception of secret sins, and wishes for him accordingly what the Psalmist wishes for himself (Psa_139:23).
Job_35:9 seq. Brentius: May we not infer that God is present with us and that He favors us, in that “prona cum spectent animalia cetera terram, Os homini sublime dedit, cœlumque videre, Jussit et erecto ad cidera tollere vultus.” For when He made the beasts and birds ἄλογα, He created us men so that we might be wise, endowed with reason, and lords of creation. Who then, pondering these things deeply in his mind, would not in affliction call upon the Lord, or hope for His aid?—Wohlfarth: We must above all things show ourselves thankful for the spiritual endowments with which God has distinguished man (above all the beasts), by cultivating them with the utmost diligence, and by using them for God’s glory, and for the salvation of the world.—Andreäe: God can cause a joyous song of jubilee to spring forth out of the deepest night of suffering provided we only understand His gracious purposes. All of these tend to the same end, to lift us men to something better and higher than the brute, which knows not God. But presumptuous cries and empty prayers will never find a hearing with God.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. Elihu spake — Literally, answered. (See note on…
ELIHU’S SECOND DISCOURSE.
1. Elihu spake — Literally, answered. (See note on Job_3:2.) Elihu waits for Job to respond. The chapter is devoted to establishing the justice of God. Elihu does not argue so much from instances of divine providence as from the necessity of the divine nature, and from the fact that God founded, upholds, and continues to govern, the world. His reasoning is not inductive, but rather through the intuitions of the moral sense. Man feels that God must do right — a like argument to that which Goethe employs in proof of the divine existence. His government is comprehensive and impartial. The high and the low are punished with equal severity. That government is founded in wisdom: certainly man can not improve upon it. (Job_34:33.) The language is more severe than we should have expected from the opening remarks of Elihu; yet it is marked by a deference which was wanting on the part of the friends. He who speaks under the divine impulse must at times utter unwelcome truths.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Furthermore Elihu.—Elihu here hardly makes good the profession…
XXXIV.
(1) Furthermore Elihu.—Elihu here hardly makes good the profession with which he starts, for he begins immediately to accuse Job in no measured language. Elihu makes, indeed, a great profession of wisdom, and expressly addresses himself to the wise (Job_34:2), and insists upon the necessity of discrimination (Job_34:3-4). It is to be observed that Job himself had given utterance to much the same sentiment in Job_12:11.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-37. In this chapter Elihu turns from Job…
Vers. 1-37. In this chapter Elihu turns from Job to those whom he addresses as "wise men" (ver. 2), or "men of understanding" (ver. 10). Whether these are Job"s three special friends, or others among the company which had perhaps gathered to hear the debate, is uncertain. He makes the subject of his address to them Job"s conduct scarcely a polite thing to do in Job"s presence. Job, he says, has scorned God and charged him with injustice (vers. 5-9). He will vindicate him. This he proceeds to do in vers. 10-30. He then points out what Job"s course ought to be (vers. 31-33), and winds up by an appeal to the "men of understanding" to endorse his condemnation of Job as a sinner and a rebel (vers. 34-37).
Vers. 1, 2. Furthermore Elihu answered and said, Hear my words, O ye wise men. Having, as he may have thought, reduced Job to silence by the fame of his reasonings, Elihu, wishing to carry with him the general consent of his audience, makes an appeal to them, or, at any rate, to the wise among them, to judge Job"s conduct and pronounce upon it. It is probable, as Schultens remarks, that a considerable number of influential persons had by this time collected together to hear the discussion which was going on. To these Elihu specially addresses himself: Give ear unto me, ye that have knowledge.
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Vers. 1-37. Elihu to the bystanders: the case of Job tried.
I THE COURT CONSTITUTED.
1. The panel. Job, a good man, a great sufferer, sorely calumniated deeply perplexed, involved in doubt and darkness, and guilty of much presumption.
2. The judges. Either the three friends ironically addressed as "wise men," or the bystanders, among whom were doubtless many possessed of sound wisdom and discretions" wise" and "knowing ones" (ver. 2), "men of understanding," literally, "men of heart," i.e. persons of intelligence and ripe experience, capable of forming a judgment upon so high a matter as that about to be submitted to them.
3. The prosecutor. Elihu. Details of his personality have been given in Job_32:2. A young Arabian prophet claiming to speak under a Divine impulse, end introduced for the purpose of delivering a preliminary verdict upon Job"s case, with a view to preparing Job for the subsequent theophany of Jehovah. (Job_38:1)
4. The address. Elihu invites the court of jurymen to attend to the details of the case, as he should present it for their consideration, to use discrimination in sifting what the ear heard, so as to separate the essential from the accidental, the important from the unimportant, the pertinent from the irrelevant, the ear being endowed with a faculty of trying words as the palate is with a capacity for tasting meats (ver. 3), and, in the exercise of a sound judgment, to resolve upon arriving at the truth (ver. 4). What are here commended to the listeners and spectators beside the "ash-heap" as indispensable qualifications for judging the case of Job aright, viz. attention, discrimination, and probation, are needful for all inquirers after truth, and are specially enjoined upon believing students of the Word of God, who are commanded not only, like the Beroeans, "to receive the Word with all readiness of mind," and "to search the Scriptures daily", (Act_17:11) but, like the Thessalonians, to "prove all things, and hold fast that which is good". (1Th_5:21)
II THE INDICTMENT PREFERRED.
1. That Job had declared himself to be righteous. Elihu doubtless alludes to those passages in which Job had asserted his innocence as against the baseless aspersions of his friends. (Job_9:17, 21 10:7 13:18 16:17) Though true in the sense that Job was guiltless of flagrant wickedness, yet in the judgment of Elihu such vehement protestations of stainless integrity as had fallen from his lips were hardly becoming in a sinful creature. (vide Job_32:2, homiletics)
2. That Job charged God with injustice. Again Elihu faithfully reports what he regards as the substance of Job"s contention, that he would be guilty of falsehood and hypocrisy were he to admit the correctness of his friends" allegations; (Job_27:4) that the seemingly incurable malady which had overtaken him (God"s arrow, as in Job_6:4 Job_16:9 Job_19:11) had come upon him although he was "without transgression", (Job_10:17) and that consequently God had taken away his right, (Job_27:2) which he supposes to mean, had denied him justice and treated him as a criminal, while in reality he was innocent.
3. That Job had indulged in blasphemy. In charging Job with "drinking up scorning like water," i.e. uttering blasphemous censures against God, Elihu, it has been said (Canon Cook), "goes now for the first time far beyond the truth," since "Job"s words" of fierce and bitter remonstrance "were wrung from him by agony, and by the taunts of his unfriendly counsellors," while "his scorn was altogether directed against them, not, as Elihu seems to assume, against God." But it may be questioned whether this is not an illustration of forgetting to act upon Elihu"s canon, "Let us choose to us judgment: let us know among ourselves what is fight." Excusable as was the scornful contempt Job hurled against the friends, it is impossible to recall the wild, passionate, often reckless and unreasonable appeals and expostulations he addressed to God without agreeing with Elihu that at such moments he did overstep the limits of a just and holy moderation, and came perilously near, if he did not actually touch, the bounds of an impious and blasphemous irreverence. "We cannot but feel that he often pushed his inferences against the Divine justice and providence much too far, as indeed he himself confessed he had when at last he saw Jehovah face to face (Cox).
4. That Job had adopted the sentiments and maxims of the ungodly. Without explicitly asserting that Job had himself been a ribald and profane jester at holy things, Elihu affirms that by maintaining that "it profiteth a man nothing that he should delight himself with God" (ver. 9), Job had practically gone over to the side of the irreligious. Though nowhere is the above declaration stated in so many words, it is by no means an unnatural inference from Job"s words. (Job_9:22 Job_21:7 Job_24:1 Job_30:26) A reasoner is not unfairly held responsible for what may be deduced by just and necessary consequence from his premises, even though he himself should tail to perceive, or, perceiving, should not mean, what these premisses involve. Now, Job had relatedly insisted on the apparently anomalous distribution of good and evil among mankind; and while, as an answer to the friends, that was perfectly legitimate, it was possible to so exhibit that perplexing circumstance as to make it carry the conclusion that the supreme Governor of the universe was indifferent to the characters of his subject intelligences, and that a good man derived no advantage from his piety, while a wicked man suffered no disadvantage in consequence of his irreligion. This, in the judgment of Elihu, Job had done, and against this Elihu proceeded to protest.
III THE COUNTER-PROPOSITION STATED. The position taken by Elihu was the negative of Job"s, viz. that the perpetration of wrong against any of his creatures was on the part of God simply impossible, that with him such a thing as perversion of judgment was inconceivable, and that, when rightly comprehended, the principle of the Divine administration was one of absolute equity. The three friends maintained, not only that such was the principle of the Divine administration, but that its operation was always visible. Job contended that the operation of such a principle was not always visible in God"s dealings with mankind, and hence Job sometimes doubted whether that was the principle on which the universe was governed, though in his inmost soul he felt that it ought to be. Elihu affirms that, whether visible or not to human intelligence and in particular cases, such and no other was the law or rule of the Divine procedure.
IV THE NEEDFUL DEMONSTRATION OFFERED.
1. The absolute supremacy of God. (Vers. 13-15) The argument has three points.
(1) God governs the world with no delegated authority. No one hath given him a charge over the whole earth, or committed to him, as to a satrap or underling, the viceroyalty of the globe (ver. 13). On the contrary, he rules with a right that is essential and underived, indisputable and irresponsible.
(2) God governs the world with no insufficient power. Were God selfishly to fix his attention on himself alone (Grotius, Eichhorn, Delitzsch, Umbreit, Carey, Cook, Cox), rather than on man, regarding him as an enemy (Vulgate, Targums, De Wette, Rosenmuller), and in consequence to gather unto himself his Spirit and his breath, by which all living creatures are sustained, (Job_12:9, Job_12:10) the result would be the complete extinction of all animated being on the face of earth (ver. 15). The meaning is that God has all creatures so entirely in his hand that they are nothing, and can do nothing except in so far as they are upheld by him. Hence
(3) God governs the world for no selfish end. If he did, he could easily dispose of a rebel universe by reducing it to dust or consigning it to annihilation. That he does not is proof that he regards not himself alone, or, in other words, that he is impelled by considerations of unselfish love for man. And this being so, it is manifestly impossible that God can inflict injustice on a creature whom he loves.
1. The immaculate purity of God. (Ver. 17) Elihu"s argument amounts to this: that the necessary basis of all government is right integrity in the Person and equity in the Law of the Ruler; that without this every administration, human or Divine, would fall into anarchy and confusion; and that, consequently, unless these conditions were supplied by the supreme Governor of mankind, the administration he conducted would sooner or later be overwhelmed in ruin. If it be true that the stability of any government depends ultimately upon the righteous character of its rulers and the equitable nature of its laws, much more must the moral administration of the universe be founded on the immaculate holiness of God and the unchangeable justice of his laws.
2. The strict impartiality of God. According to Elihu it is little short of lese-majesty, or high treason, for a subject to accuse either kings or princes of corruption, (Exo_22:28) thereby denying them the first and most indispensable qualification of a ruler. "The king-becoming graces Are justice, verity, temperance, stableness. (Shakespeare.) And "he that ruleth over men must be just, ruling in the fear of God ". (2Sa_23:3) What, then, must it be to impeach him who "accepteth not the persons of princes, nor regardeth the rich more than the poor?" (ver. 19). Respect of persons, a common enough failing even with good people, (Deu_1:17 Deu_16:19 Jam_2:1, Jam_2:9) is impossible with God, (2Sa_14:14 Act_10:34 1Pe_1:17) whose impartiality towards men is based on the consideration that they are all alike "the work of his hands" (ver. 19), therefore all alike possessed of the same essential dignity, amenable to the same high authority, and entitled to be cared for by the same paternal government. And as It is based on the fundamental equality of men in the sight of Heaven, so is it proved by the palpable fact that all alike are subjected to the same impartial doom (ver. 20); great and mighty potentates dying in a moment, like Belshazzar (Dan_5:30) or like Pharaoh, (Exo_14:28) or, being taken away without hand, (cf. Dan_2:34 Dan_8:25) i.e. by some supernatural visitation, like the rebellious princes of the congregation (Num_16:29) or like Herod, (Act_12:23) and their peoples being troubled at midnight, like the Egyptians, (Exo_12:29) or soddenly and unexpectedly overthrown, like the antediluvians (Gen_7:22) and the inhabitants of the cities of the plain. (Gen_19:24, Gen_19:25)
1. The all-encompassing omniscience of God. (Ver. 21) The eyes of the Supreme are constantly on the ways of man. There is no darkness nor shadow of death where workers of iniquity can hide themselves from his penetrating glance. With such accuracy can he read the human heart, that he does not require to regard a man twice in order to understand his character and conversation. He has no need to pause before bringing the individual into judgment. Job"s demand that God should hold a court of assizes and put his case to trial was wholly superfluous. So thoroughly does God comprehend man by the glance of his omniscient eye that he can proceed to break the mighty without investigation, making short work of their trial, and setting others in their stead (ver. 24). Clearly, reasons Elihu, a God who thus exactly and fully comprehends every case that is brought before him is not likely to be guilty of committing wickedness by perverting judgment.
2. The unchallengeable righteousness of God. (Vers. 24-30) Elihu means that the absolute integrity of God may be established by a consideration of the character of his judgments, which are:
(1) Sudden. "He overturneth the wicked in the night" (ver. 25); i.e. instantaneously and unexpectedly, which, of course, he would not and could not do unless he were completely satisfied with the righteous character of his judgments. But "he knoweth their works" without investigation, in virtue of his omniscience; and hence he does not hesitate, as if fearing miscarriage of justice, to proceed to swift execution.
(2) Public. "He striketh them as wicked meni.e. as convicted malefactors, about whose criminality there can be no question"in the open sight of others, literally, "in the place of spectators. "He that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But God, whose works are all of them verity and judgment, and done in truth and uprightness, (Psa_111:7, Psa_111:8) has no need to shun observation or be afraid of criticism. Hence he never does resort to star-chambers or secret inquisitions, but courts the greatest possible publicity for all he does.
(3) Retributive. When God steps out of his place to inflict sufferings on men, it is never for the gratification of any private feeling of revenge, never in the reckless exercise of merely arbitrary power, but always for the vindication of insulted justice, always for the punishment of some outrageous display of wickedness. When mighty tyrants are struck down in the open sight of others, it will generally be found, says Elihu, that it has been "because they turned back from him, and would not consider any of his ways," but proceeded to such a height of daring impiety, oppressing and trampling on the poor, that they "caused the cry of the poor to come unto him," and in a manner obliged him to hear the cry of the afflicted (ver. 28). Examined into, every such case will be found in its most essential features to be in complete accord with the eternal fitness of things.
(4) Unimpeachable. They are so evidently right, so self-justifying, in fact, that no one can venture to assail them on the ground of inequity. "When he giveth quietnessi.e. maketh peace by striking down the oppressor of the poor (Delitzsch, Gesenius, Carey), rather than "when he striketh to the earth" (Umbreit) then will condemn him?" or "who then will make a noise?" as if he had perpetrated an injustice. And vice versa" "when he hideth his face," in the sense of being angry with and punishing an individual or a nation, (Psa_30:8 Psa_104:29) "who then can behold him, i.e. make him visible, and cause him to restore his favour, as if by withdrawing his regard he had been guilty of doing wrong? The universal conscience feels, says Elihu, that the Almighty in so acting is acting rightly.
(5) Beneficent. And not only so, but God"s judgments evince the most benevolent and philanthropic design, being dictated by a lofty regard for the general welfare of mankind, to the end that "the hypocriteliterally, "the ungodly," such as lead others to impiety reign not, that they be not snares to the people" (ver. 30), as wicked rulers commonly are; e.g. Jeroboam, (1Ki_12:28) Omri, (1Ki_16:25, 1Ki_16:26) Ahab, (1Ki_16:31) Jehoahaz, (2Ki_13:2) and other monarchs both of Israel and of Judah. It is a special mercy to a people when God cuts short the lives of wicked kings.
V THE COUNSEL GIVEN. To adopt the model confession next recited (vers. 31, 32), in which are three things worthy of consideration.
1. A humble submission to God"s chastisements. "Surely it is meet to be said unto God, I have borne!" (sc. chastisement). Resignation in affliction is the duty of all; (Pro_3:11) it is specially incumbent on God"s people, (Luk_21:19) indispensable as a condition of returning favour Job, (Lev_26:40 Lev_26:42) and one of the surest signs of a truly penitent heart. (Jer_31:18) Nothing enables one to manifest genuine resignation like the clear recognition of God"s hand in affliction, (Mic_6:9 1Sa_3:18 Jam_4:7) and of the true design of affliction to chastise rather than punish. (Heb_12:5 Psa_119:75) Resignation in affliction and submission to Divine chastisement were exemplified by Aaron, (Lev_10:3) the children of Israel, (Jud_1:10:15) Eli, (1Sa_3:18) David, (2Sa_15:26 Job_1:21 Job_2:10) Mic_7:9. St. Paul. (Act_21:14)
2. A hearty promise of amendment. "I will not offend any more" (ver. 31); "If I have done iniquity, I will do no more" (ver. 32). Such a promise distinctly involved the confession that one had offended; and without confession there can be no forgiveness, (Pro_28:13 1Jn_1:9) as, on the other hand, without amendment there is no evidence that confession is sincere. (Job_22:23 Isa_1:16 Eze_14:6 Hos_14:8)
3. An earnest desire after Divine instruction. "That which I see not teach thou me" (ver. 32). Converted souls are always more or less deeply sensible of their ignorance, especially in regard to spiritual things, as e.g. the wickedness of their own hearts, (Jer_17:9) the subtlety of sin, (Psa_19:12) the specific purposes of providential dispensations, (Joh_13:7) the right path of holy living; (Jer_10:23) and with reference to all these and many other points they are ever ready to receive heavenly enlightenment, saying, "Teach me to know thy way", (Psa_27:11) and "to do thy will". (Psa_143:10)
VI THE APPLICATION MADE.
1. An appeal to Job.
(1) A question. "Shall hei.e. God it "( so. man"s wickedness, and actions generally) "according to thy mind?" i.e. shall God adopt a mode of government or principle of administration to please thee?
(2) A reason. "For thou hast found fault" (Delitzsch); "For thou hast despised" (sc. his judgments) (Cook). That is, Job had expressed dissatisfaction with God"s dispensations. Whence the obvious inference arose that Job deemed these dispensations should have been framed according to his ideas.
(3) A duty. "So that thou hast to choose, and not I," meaning that in the circumstances Job had better make up his mind about that better plan of government for the world than God"s, and publish it as soon as possible: "And what thou knowest speak out.
1. An address to the bystanders. Finding Job silent, Elihu turns to the listeners and spectators, whom he dexterously salutes as "men of understanding" and "wise ones," asking them to say whether it is not the case that they agree with him in the verdict, "Job speaketh without knowledge, and his words are without wisdom" (vers. 34, 35). A severe verdict, whether the audience appealed to endorsed it or not! Yet Jehovah afterwards affirmed its truth. (Job_38:2) And surely it is an index of folly for puny man, as Job did, to sit in judgment on God.
2. A declaration by Elihu.
(1) Elihu"s desire. That Job"s trial might be further continued, which may signify either that Job"s sentiments might be more thoroughly examined, or that Job"s afflictions might be further prolonged the first, a wish becoming a genuine seeker after and an earnest preacher of the truth; and the second, though seemingly harsh, yet not necessarily unkind or inconsistent with the obligations and claims of friendship.
(2) Elihu"s reason. Generally, that Job"s affliction had not yet produced that beneficial effect upon him for which it was intended. Particularly, that
(a) his sentiments were irreligious answers were "after the manner of evil men;
(b) his wickedness was great addeth rebellion," or the most aggravated form of transgression, "that of blasphemous speeches" (Delitzsch), "unto sin," i.e. his unconscious and unintentional errors;
(c) his scorn was conspicuous among us he clappeth" (se. his hands), expressive of triumphant contempt, showing that "though victorious in the argument," he was "not yet humbled in spirit" (Robinson); and
(d) his irreverence was extreme he "multiplieth his words against God," "carrying himself as victor, not only over men, but also over God (Robinson).
Learn:
1. That good men, in pronouncing judgment upon their fellows, should proceed with the utmost care and caution.
2. That God"s people should be studious in giving utterance to words calculated to leave wrong impressions in the minds of hearers.
3. That saints may sometimes be mistaken for sinners because of the indiscreetness of their talk.
4. That the justice of God is a fundamental maxim in all sound theology.
5. That equally the unselfishness (or graciousness) of God must in every adequate conception of his character stand correlative with his justice.
6. That the God of the Bible is the only Deity possessed of qualifications adequate for the government of the world, not to say the universe.
7. That God"s judgments, as exhibited in his providential government of the earth, are admirably fitted to teach man righteousness.
8. That God is profoundly interested in the welfare of nations and communities as well as of private persons.
9. That the Divine administration is ever carried on in the interests of holiness.
10. That the true attitude of man in presence of the Divine government is meek and cheerful submission.
HOMILIES BY E. JOHNSON Vers. 1-37. Elihu"s second discourse: man has no right to doubt of God"s fustier.
I CENSURE OF JOB"S DOUBTS. (Vers. 1-9) In silence Job has listened to the reproof of his friend, and has apparently taken to heart the lesson that in justifiable self-defence we may carry our protests beyond the true boundary, and exaggerate our innocence while rejecting false imputations. Elihu therefore rises again, and proceeds with his second reproof. Job has represented God as a cruel, unjust persecutor of his innocence. He doubts then of the justice of the world-ruling dominion of God. To the refutation of this position the present discourse is directed. Elihu appeals to the common sense of men, to the unbiassed wisdom of experience. The ear has a power of trying words, the mind has a faculty of judgment and taste, analogous to that of the body, whereby we discriminate the false from the true, and the good from the evil, This, indeed, must be the last appeal in every controversy whether on Divine or human things. A written word, a positive revelation, is always open to diverse interpretations; and this makes it the more necessary to ascertain the broad dictates of conscience and of the common judgment, with which every true revelation agrees. The question now is Does this common religious sense condemn the utterances and the attitude of Job or not? He has asserted, "I am innocent, and yet God has denied me justice, has taken away my right. In spite of the fact that right is on my side, I shall be a liar if I maintain it. The wound caused by the shaft of God"s wrath is incurable." This, according to the speaker, was the effect of Job"s language. He indignantly repels it. Borrowing an expression from Eliphaz, (Job_15:16) he denounces Job as one who drinks scoffing like water; and by these blasphemies associates himself with the wicked. Job denies, according to the speaker, that there is any profit or use in piety in living in friendship with God. He had never said this in so many words; but the sense of much that he had said resembled this. (Job_9:22, 23 21:7, 8 24:1, sqq.) Such expressions seemed to deny the very foundation of religion. Job was turning against the light within. And though he had several times censured and half recalled his own words, the offence had nevertheless been repeated.
II PROOFS OF THE DIVINE JUSTICE. (Vers. 10-30)
1. From the creative goodness of God. (Vers. 10-15) The point is to show that God is incapable of doing wrong, of perverting justice and right in his dealings with men; to show that he rewards men according to their works, gives them the proper fruit of their sowing, causes the life-path they choose to conduct to the happy or unhappy issue, according to the rightness of their choice or otherwise. He sets before them blessing and cursing; and the responsibility of the result is theirs alone. But how may we have the conviction that all this is so? The answer is by showing that the works of God exclude the thought of selfishness; and selfishness alone can explain the perversion of right. We cannot conceive of self-seeking in God. None entrusted to him the charge of the earth; none but he has founded the circle of the earth. As first and absolute Cause, all things am his; there is no division of power, profit, or glory. Ambition, greed, jealousy every passion that tempts men to wrong their fellows is shut out of the very idea of God. He is ever pouring forth out of the fulness of his life and blessedness upon his creatures the very opposite action to that of selfishness, which draws as much as possible into itself of good, and parts with as little as possible. Only suppose for a moment that God were to become a self-absorbed Being, "directing his heart only to himself, taking in his spirit and breaths" instead of giving it forth, universal death must at once ensue; men must perish, returning to the dust. The very impossibility of such a supposition shows the impossibility of ascribing self-seeking and self-love to God. He is the Eternal Father; and as the pure parent"s love has the least alloy of self in it of any earthly love, we are to take this as the type of the nature of God. These are sublime and inspiring thoughts. God cannot injure man, or do wrong, because he would thus injure himself and sully his own glory. No one can consciously betray or wrong himself. All that we call wrong-doing implies that man has his equals as free beings by his side, and disposes of the property of others. This is impossible with God, because all things belong to him, being the product of his loving activity, his self-giving fulness of life.
2. From the idea of God as the supreme Ruler. (Vers. 16-30) As the Governor of the world, he cannot be unjust, because government can only be maintained by constant and equal righteousness, and must be destroyed by the lack of it. God is at once the Just and the Mighty, because he could not exercise the one quality without the other. Experience, the great teacher, shows this by the constant course of events.
III CONCLUSION. THE FOLLY AND CONTRADICTORY NATURE OF JOB"S ACCUSATIONS AGAINST GOD. (Vers. 31-37) A reluctant confession is introduced, as if uttered by Job: "I am chastised, without doing evil; what I see not, that do thou show me! If I do wrong, I wilt do so no more!" (vers. 31, 32) He seems to say that he will repent provided only wrong be pointed out. (comp. Job_7:20 Job_19:4) But, asks Elihu, shall God pass unpunished thy discontented complaint against his mode of retribution, and adopt a mode that is agreeable to thy mind? Are the laws of the Divine government to be dictated by individual wishes or notions of what is right? Is man to choose, and not God, the way in which he is to be rewarded or punished? And say, then, what is the true retribution? Speak! But this direct appeal must convince the murmurer of his inability to suggest a better method of administering the world. God"s ways may not be clear to us in many particulars; but we should recollect, as Bishop Butler teaches, that we See only "parts of a scheme imperfectly understood." Were all known, doubt and distress would cease. In conclusion, the speaker sums up his meaning in the words of the men of understanding to whose judgment he appeals, condemning the want of true insight in the words of Job, and expressing the hope that he may be further tried, because of his replies "in the manner of the reprobate," because he adds insult to sin, adopts the tone of the scoffer, and multiplies words against God. Whether this view of Job"s state of mind be right or wrong, "Blessed is the man that endureth temptation." Blessed he who can exclaim, amidst sufferings which he cannot but feel to he dissociated from guilt, "Search me, O God, and try me; prove me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting. J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Probably after waiting for a reply from Job, and…
ELIHU’S SECOND SPEECH
Probably after waiting for a reply from Job, and none being forthcoming, Elihu resumes. Job_34:1.—“Furthermore Elihu answered (took up speech), and said”. Job’s silence probably indicative of the effect produced by Elihu’s first speech. Elihu now addresses himself partly to the three friends and others present, and partly to Job himself. The first part of his speech addressed to the former. In the preceding chapter, Elihu vindicates God’s goodness; in this, His justice.
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I. His introduction. Job_34:2-4.
I. Bespeaks their careful attention, and appeals to their sound judgment. Job_34:2.—“Hear my words, O ye wise men (the three friends, and perhaps others), and give ear unto me, ye that have knowledge”. Observe—
(1) Wisdom and knowledge required to judge correctly of statements made respecting things pertaining to God and His moral government.
(2) The part of a wise man to give earnest attention to what is advanced on such subjects.
(3) A wise speaker willing to be corrected by men of judgment and understanding.
2. Invites an impartial examination of his statements. Job_34:3.—“For the ear trieth words, as the mouth tasteth meat.” Observe—
(1) Man is furnished by his Creator with means for testing statements on moral and religious truth, as well for trying the food which he is to eat.
(2) Private judgment in reference to such subjects man’s duty as well as his right. His duty carefully and impartially to examine, and so either to adopt or reject. The Beræans commended, because they not only “received the word with all readiness of mind,” but “searched the Scriptures daily whether these things were so” (Act_17:11). The New Testament rule—“Prove all things; hold fast that which is good.” “Believe not every spirit; but try the spirits whether they be of God.” “Why even of yourselves judge ye not what is right?” “Judge ye what I say.” (1Th_5:21; 1Jn_4:1; Luk_12:57; 1Co_10:15). The Old Testament rule: “Cease, my son, to hear the instruction that causeth to err from the words of knowledge:” “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them” (Pro_19:27; Isa_8:20).
3. Exhorts to a faithful treatment of the subject in hand. Job_34:4.—“Let us choose to us judgment (let us examine among ourselves, and choose as our conclusion what is the right view of the case): let us know among ourselves (learn, and so acknowledge and adopt) what is good” (right and true on the subject in hand). Like that of the Saviour: “Judge not according to appearance, but judge righteous judgment” (Joh_7:24). And that of the Apostle: “Be transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect, even the will of God” (Rom_12:2). Observe—
(1) The part of a wise man to contend, not for victory, but for truth;
(2) What is right and true alone is good. A false view and a wrong course never, in the end, a profitable one.
II. Elihu’s charge against Job. Job_34:5-9.—“For Job hath said,” &c. Job’s language, rather than his life, the subject of Elihu’s censure. The friends had, by inference, condemned Job’s life previous to his affliction; Elihu condemns, as a matter of fact, his language under it. His general charge against Job, that he seemed to accuse God of acting unjustly towards him. More especially—
1. That he justified himself as righteous. Job_34:5.—“For Job hath said: ‘I am righteous,’—‘without transgression,’ ” i.e., such as to merit such treatment. Reference to such parts of Job’s speeches as chap. Job_9:17; Job_13:18; Job_16:17. Job maintained his innocence in opposition to what his friends suspected and believed, and to what his present calamities seemed to indicate. This, even in Elihu’s judgment, improperly maintained by Job, as reflecting on his Maker’s character and government. Job’s language, though relatively true, yet too strong and unqualified, and apparently uttered in a self-righteous spirit. Declarations of personal righteousness like those of Job, unbecoming in a sinner. Lawful for a man boldly to declare his righteousness only as he is righteous in Christ. “Surely shall one say: In the Lord have I righteousness: in Him shall all the seed of Israel be justified, and shall glory” (Isa_45:25).
2. That he charged God with injustice and wrong in the way He treated him. (Job_34:6)—“God hath taken away my judgment (deprived me of my righteousness in treating me as a guilty person; or, has put aside my righteous cause); my wound is incurable (or grievous) without transgression” [on my part to deserve it]. Job’s actual language (ch. Job_27:2). Observe—
(1) Complaint against God’s dealings an implied challenge of His justice.
(2) God’s righteousness to be acknowledged in all the circumstances of our lot. The proper language of a sufferer: “The Lord is righteous:” “He hath not dealt with us after our sins (2Ch_12:6; Jer_12:1; Psa_103:10).
3. That he had used contemptuous language in regard to God. Job_34:7.—“What man is like Job (or, ‘what man is there like Job,’—a man having so high a character for piety), who drinketh up scorning like water?” Reference to Job’s daring and irreverent language, in which he challenged God to a controversy on his case, and appeared to make his own righteousness less questionable than God’s in the matter. Such language used by Job frequently, and with apparent eagerness and pleasure, like a thirsty animal taking a large draught of water. Same metaphor employed by Eliphaz in reference to mankind, and with respect to sin in general (ch. Job_15:16). Job’s language unusual in any, but especially in a person of his character. Observe—
(1) Perseverance and pleasure in doing or saying what is wrong a serious aggravation of the sin;
(2) A grief and offence to the godly when a pious man is found speaking or acting in a way unlike himself. Thus Abraham in Egypt; David in the matter of Uriah; Peter in the high priest’s palace. David’s prayer always necessary: “Keep back thy servant,” &c.; “Set a watch before my mouth,” &c. (Psa_19:12-14; Psa_141:3).
4. That he appeared to adopt the language and sentiments of the ungodly. Job_34:8.—“Which goeth in company with the workers of iniquity, and walketh with wicked men,”—namely, in using such language and adopting such sentiments. Observe—
(1) The part of the ungodly to entertain unjust thoughts of God, and to speak irreverently in regard both to Himself and His dealings.
(2) A godly man to be careful not to countenance the ungodly in their views and language, either by what he says or does.
(3) The views and language of the ungodly in reference to God and His dealings to be carefully avoided, as well as their company.
(4) A man appears to be the companion of those whose language, views, and practices he adopts. The proper language of a godly man: “I am a companion of all them that fear thee” (Psa_119:63). His prayer: “Gather not my soul with sinners” (Psa_26:9).
5. That he seemed to deny that there was any benefit in true religion (Job_34:9). “For he hath said, It profiteth a man nothing that he should delight himself in God.” True piety also characterised, though by a different Hebrew word, in ch. Job_27:10, as a delighting in God. The expression in the text indicates—
(1) To have friendly and familiar intercourse with God;
(2) To have pleasure in such intercourse;
(3) To make it one’s care to please God;
(4) To be satisfied with Him as one’s portion. The character of the godly to walk with God, and have delight in such walk (Gen_5:22-24). Observe—True religion a delighting oneself in God (ch. Job_27:10).
Delight in God
Is—
(1) Characteristic of the godly, and that which distinguishes them from the world.
(2) Enjoined as a duty (Psa_37:5; Php_3:1; Php_4:4). Gladness required in serving him (Deu_12:12; Deu_12:18; Deu_28:47; Psa_100:2; Isa_64:5).
(3) Promised as a reward of piety, especially in regard to the Sabbath (Job_22:26; Isa_58:14). Implies—
1. The excellence and loveliness in God. God worthy to be delighted in—
(1) In Himself and His perfections;
(2) In what He has become to us in and through Jesus Christ.
2. The inwardness and spirituality of true religion. True religion a thing of the heart; the seat of delight. Not a thing of form or ceremony; or of bodily service; or of mere morality or outward obedience. A thing of delight, because a thing of love.
3. The happiness and pleasantness of true piety. Not only causes delight, but is itself a delighting. Wisdom’s ways pleasantness and peace. Delight and pleasure a necessary accompaniment of true religion. God the object of true religion, not as a Being merely to be feared or served, but delighted in. God sufficient in Himself to fill every intelligent creature with joy. His favour life; His loving kindness better than life. Believers though not seeing Christ, yet believing and so loving Him, rejoice in Him with joy unspeakable and full of glory (1Pe_1:8).
Delight in God shewn—
1. By holding fellowship with Him. We cultivate the society of those we delight in. Hence true religion a “walking with God,” (Mic_6:8; Gen_5:22; Gen_6:9).
2. By obeying His will and seeking to please Him. Impossible willingly to disobey or grieve the person we delight in. To “walk with God,” and to “please God,” spoken of in Scripture as one and the same thing (Gen_5:22; Gen_5:24, compared with Heb_11:5).
3. By ceasing to love and delight in the world. Impossible to love and please two masters of opposite characters. The love of the world incompatible with the love of God (Mat_6:24; 1Jn_2:14-15). The world a crucified thing where Christ is delighted in (Gal_6:14).
4. By attending upon His ordinances. His ordinances the means of fellowship with God, and helps to the enjoyment of Him. His banqueting house, where His banner over us is love (Son_2:4). The sanctuary and the Sabbath a delight when God Himself is so (Psa_26:8; Psa_63:1-2; Psa_80:1; Psa_80:10; Isa_58:13).
5. By cheerfully acquiescing in His appointments. Delight in a person leads to delight, and at least to a cheerful acquiescence, in what he says and does. Strictly true in regard to God, all whose sayings and doings are known and believed to be right.
The profitableness of true religion, or “delighting oneself with God,” apparently denied in some of Job’s expressions, as ch. Job_9:22-23; Job_21:7-15. The reference, however, only to this life and the outward dispensations of Divine Providence. The language ascribed by Elihu to Job never really used by him. His employment of it Satan’s great object. At times strongly tempted to it. Suggested by his wife. Asaph tempted in like circumstances to employ it (Psa_73:12-14). The language of unbelief (Mal_3:14). Godliness profitable to all things. Has the promise of both worlds (1Ti_2:8; 1Ti_6:6).
III. Elihu’s defence of God against Job’s cavils and complaints.—(Job_34:10-30). First addresses himself to the three friends and those present at the debate. Job_34:10.—“Therefore hearken unto me, ye men of understanding.” Afterwards addresses his discourse to Job himself. Job_34:16.—“If now thou hast understanding, hear this; hearken to the voice of my words.” Elihu’s self-imposed task, “to justify the ways of God to man.” Intelligence in the hearers required to judge of statements made on such a subject. Elihu’s arguments are—
1. Iniquity and injustice incompatible with the Divine nature. Job_34:10-12.—“Far be it from God (as a thing profane to think of) that He should do wickedness, and from the Almighty that He should commit iniquity. For, the work of a man (or the reward of his work) shall He render unto him, and cause every one to find according to his ways: Yea, surely God will not do wickedly, neither will the Almighty prevent judgment” (“act unrighteously,” or “pass an unrighteous sentence”). Injustice not merely denied of God, but denied as a thing not for a moment to be thought—as a thing utterly incongruous with His nature as God, and not possible to be found in Him. The idea of iniquity incompatible with the idea of God. God’s ways to be believed to be just and right, simply because they are His, and because they cannot be otherwise. The thought of injustice and wrong in God to be repelled with loathing and execration, as profane and abominable. Observe—
(1) Some things to be not simply denied, but execrated; as injustice in God. Others to be not so much argued, as simply but strongly asserted; as that God is just (Rom_3:4-5).
(2) A man finds according to his ways either in this life or the next. Every work brought into judgment (Ecc_11:9; Ecc_12:14; 2Co_5:10; Rev_20:12). Sentence against an evil work only not speedily executed (Ecc_8:11). Sin sometimes punished in this life in the natural course of things which God has established. Sometimes punished by special and unexpected acts of His Providence, as in the case of Herod (Act_12:23). The impenitent sinner escaping punishment all through life is overtaken at last, and finds “according to his ways”. The rich man dies and is buried, prosperous and luxurious to the last: but “in hell he lifted up his eyes, being in torments” (Luk_16:23).
2. Injustice incompatible with God’s absolute supremacy and independence as the Creator and Governor of the Universe. Job_34:13.—“Who hath given him a charge over the earth (or, committed the earth to his charge, as a superior commits a charge to a subordinate)? or who hath disposed the whole world?” (—placed the universe in the state in which we find it). Observe—
(1) As Creator, Proprietor, and Supreme Ruler of the Universe, God can be under no temptation to injustice. To be unjust would be to wrong Himself.
(2) God accountable to no superior. That the world exists at all, and is ruled by Him, is not from necessity imposed upon him, but from the benevolence of His own nature. God therefore to be called to account for his doings by none of His creatures.
3. Man dependent on God’s mere goodness for life and all he enjoys. Job_34:14-15—“If He set His heart upon man (or, ‘against man, ‘to deal strictly with him according to his deserts; or, ‘if He directed His attention only to Himself’); if He gather (or ‘He would gather’) unto Himself [as its author, (Ecc_12:7)] his spirit and his breath [which He first breathed into man’s nostrils to make him a living soul, Gen_2:7]; all flesh shall (or should) perish together (as at the general deluge, Gen_6:3; Gen_6:17), and man shall (or should) turn again unto dust” [according to the original sentence pronounced on man after the Fall, Gen_3:19]. Observe—
(1) Man’s life and breath entirely in the hands of God. Given by God at first, and only continued at His pleasure. In Him we live, and move, and have our being (Act_17:28).
(2) A sinner’s continuance in life the fruit and evidence of Divine goodness. His life forfeited to justice as a transgressor of the Divine law (Gen_2:17; Rom_6:23).
(3) Injustice or wrong, therefore, on the part of God to His creatures, entirely out of the question. Hence
(4) murmuring and complaining against God to be for ever silenced: “Wherefore doth a living man complain” (Lam_3:39).
4. Injustice on the part of God incompatible with His being the Ruler of the Universe. Job_34:17; Job_34:19—“Shall even he that hateth right govern? (Heb., ‘bind,’ as with authority and law; or ‘bind up,’ as a wound or fracture, a ruler being properly a ‘healer,’ Isa_3:7). And wilt thou condemn him that is most just (or, ‘him that is at once just and mighty?’) Is it fit to say to a king (even an earthly sovereign), thou art wicked (Heb. ‘Belial,’ wickedness), and to princes, ye are ungodly? How much less to Him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of His hands.” Observe—
(1) The mere fact of God being the Supreme Ruler of the Universe a sufficient proof of His justice. Justice implied in the rule even of an earthly sovereign. An unjust ruler to be regarded as a monster—an exception to the ordinary course of things, and soon therefore coming to an end. The exercise of justice necessary to, and therefore supposed in, the continuance of government. “He that ruleth over men must be just” (2Sa_23:3). Abraham’s plea: “Shall not the Judge of all the earth do right?” (Gen_17:25). God just, because mighty.
(2) Rulers under the most solemn obligation to be just. If the charge of iniquity is not to be made by the subject, it is not to be incurred by the sovereign.
(3) Rulers to be not only just, but beneficent. A ruler to be a healer. The State more or less sick and wounded by sin and its consequences (Isa_1:5-6; Jer_8:22). The part of a ruler to heal and bind it up—by just laws, wholesome authority, wise institutions, and godly example. The ruler a healer only as he rules “in the fear of God” (2Sa_23:3). Examples: Hezekiah; Josiah; Alfred.
(4) Reverence due to rulers and those in authority. Rulers not to be reviled by their subjects (Exo_22:28). God’s vicegerents and representatives, and therefore called by his name (Exo_22:2; Psa_82:1; Psa_82:6).
(5) God impartial in His government. As His creatures, all on an equal footing in His sight. Differences among men disregarded by God. No difference of treatment either from fear or favour. Hence (i.) warning to the sick; (ii.) comfort to the poor; (iii.) example to rulers and magistrates.
5. Judgments inflicted on sinners, especially on powerful oppressors. Job_34:20-28. “In a moment (suddenly and speedily) shall they die (or, ‘they—i.e., the ungodly—especially the rich and powerful—die,’ viz., under the infliction of Divine judgments), and the people (as distinguished from the princes) shall be troubled (or ‘are troubled,’ viz., by the judgments inflicted) at midnight (unexpectedly and in a time of quiet and security, as 1Th_5:2), and pass away (as at the Deluge, and the destruction of the Cities of the Plain, or as by earthquakes, &c.): and the mighty shall be (or are) taken away without hand [of man, or any human agency or violence]. For His eyes are upon the ways of man (both rulers and ruled), and He seeth all his doings. There is no darkness nor shadow of death where the workers of iniquity may hide themselves [from His eye, or elude His vengeance]. For He will not lay upon man more than is right, that he should enter into judgment with God (giving him occasion to complain of being punished beyond his deserts; or, ‘He does not direct His attention long to a man for him to go to God in judgment,’ as if needing long investigation into his case in dealing judicially with him). He shall break (or he breaks) in pieces (by His judgments) mighty men without number (or without enquiry), and set others in their stead (putting down one and setting up another, as Psa_75:7). Therefore (or, for) he knoweth their works, and he overturneth them in the night (or ‘in a night;’ or ‘he turneth night upon them,’ i.e. the night of calamity and death, as in the case of Belshazzar, Dan_5:30; and of Herod, Act_12:23; so that they are destroyed. He striketh them (by His judgments) as wicked men (—as other wicked men; or, ‘because they are wicked men’) in the open sight of others. Because they turned back from Him (or, from following after Him, viz., by adhering to His service and obeying His commands), and would not consider [seriously and attentively] any of His ways [whether in Providence or precept, so as to ‘stand in awe and sin not’]: so that they cause [by their oppression] the cry of of the poor to come unto Him, and (or, so that) He heareth the cry of the afflicted”. Observe—
(1) Judgments manifestly inflicted on tyrants and oppressors, a proof of the justice of the Divine government. “The Lord is known by the judgment which He executeth” (Psa_9:16). History full of such judgments.
(2) The ungodly often overtaken and cut off by Divine judgments unexpectedly. This still to be the case (1Th_5:3).
(3) Impossible for the wicked, either by power or prudence, to escape God’s righteous judgments. God omniscient as well as omnipotent. His eye as penetrating as His arm is powerful.
(4) Ungodly men and oppressors often visited with signal and manifest judgments, as a warning to others and a testimony to the justice of the Divine government. “So that a man shall say: Verily there is a reward to the righteous; verily there is a God that judgeth in the earth” (Psa_58:11). Open sinners often made open sufferers.
(5) Perseverance in His service, and consideration of His word and works, required by God of His intelligent creatures, whether rulers or ruled. The want of it regarded by Him as a grievous sin.
(6) Disobedience and neglect in regard to God, as well as oppression and cruelly in regard to man, the frequent ground of suffering in this life, and, if unrepented of, the certain cause of misery in the next.
6. The dependence of all upon God for quietness and comfort. Job_34:29.—“When He giveth quietness (or forgives), who then can make trouble (or condemn)? and when He hideth His face (as in displeasure, or as withdrawing His help and favour; or ‘When He hideth the face,’ i.e., condemns, or treats as a condemned criminal), who then can behold Him (enjoy His favour, or reverse the sentence of death)? Whether it be done against (or towards) a nation, or against a man only?” Observe—
(1) God the Sovereign Dispenser of quiet and comfort to individuals. His to forgive or to condemn. His sentence irreversible. Hence the prophet’s challenge in the person of the Messiah (Psa_50:7-9), and the apostle’s triumph in the name of believers (Rom_8:31-34). The part of God to give peace (Psa_85:8; Isa_45:7; Isa_57:19). Able to make even a man’s enemies to be at peace with him (Pro_16:7). Speaks peace and gives rest to an awakened sinner’s conscience. To do this, the object of—(i.) The atoning death of Jesus. (ii.) His resurrection, as declarative of the Divine acceptance and efficacy of His death. (iii.) His ascension into heaven and session at God’s right hand as the Advocate of believing sinners. (iv.) The mission of the Holy Ghost as the Comforter and Witness-bearer of the Saviour’s work (Rom_8:34; Rom_15:16). Quiet and rest to the troubled conscience the object of the Saviour’s mission (Isa_61:1-3; Luk_2:10). His invitation and promise (Mat_11:28). Peace and rest the fruit of faith in Him (Isa_26:3; Rom_5:1; Rom_15:13; Heb_4:3).
(2) God the Dispenser of rest and quietness to nations and Churches. To nations (1Ch_22:9; 1Ch_22:18). To Churches (Act_9:31). Nations and men equally in God’s power (Isa_40:15-17). His to make wars to cease to the ends of the earth (Psa_46:9); to make peace in our borders (Psa_147:14); or in righteous judgment, to stir up one nation against another (Isa_13:17).
(3) None able to frustate God’s work and purpose, whether of mercy or of judgment (Isa_27:3-4; Isa_43:14).
7. The Divine benevolence in the judgments inflicted on oppressors. Job_34:30.—“That the hypocrite (or profligate) reign not, lest the people be ensnared” (or, “That there be no ensnarings or offences to the people”). Observe—
(1) Kings and rulers subject to God’s ordination (Rom_13:1). His to say who shall and who shall not reign. His prerogative to put down one and set up another (Psa_75:6-7). Examples: David set up instead of Saul (2Sa_6:21); Jeroboam as ruler of the ten tribes instead of Rehoboam (2Ch_11:4).
(2) A grievous evil to a people when a “profane, wicked prince” rules over them (Psa_12:8).
(3) God’s benevolence seen in His cutting short the reign of profane rulers (Eze_21:25). Men usually not suffered long to continue in the power which they abuse. The reason,—God is careful of the welfare of mankind.
(4) A people apt to imitate the example of their rulers. An ungodly king a snare to his subjects. A dissolute prince makes a dissolute people. Example: The reign of the second Charles.
(5) God’s benevolence, as seen in the judgments He inflicts on tyrants and oppressors, an evidence of the justice of His government. A benevolent Being cannot be unjust.
IV. Man’s duty under the Divine chastisements. Job_34:31-32.—“Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: that which I see not, teach thou me: if I have done iniquity, will do no more”. Elihu performs to Job the part of the messenger and interpreter he himself describes (chap. Job_33:23). Teaches what is man’s
Duty under Chastisement
1. To turn to God. Job_34:31.—“It is meet to be said unto God.” The afflicted to direct himself to God, who is dealing with him, and against whom he has sinned. God’s object in chastisement to bring the individual to Himself. Thus the prodigal, in his distress, returned to his father. God’s call under chastisement: “Return unto the Lord thy God” (Hos_14:1). His complaint against Israel, that they returned, but not to Him (Hos_7:16; Hos_7:10). God both speaks to us in chastening, and wishes to be spoken to: “It is meet to be said unto God:” “Take with you words, and turn to the Lord” (Hos_14:2). No benefit from affliction till we speak to God in it.
2. To acknowledge and accept the chastisement: “I have borne chastisement.” God’s will that His chastening should be accepted and acknowledged. The condition on which He promised returning mercy to Israel (Lev_26:41-42). The language of penitent Israel: “Thou hast chastised me, and I was chastised” (Jer_31:18). The mark of a humbled heart, to accept or submit to chastisement (Lev_26:41). Divine chastening neither to be despised nor despaired under (Heb_12:5). The prophet our example under chastisement—“I will bear the indignation of the Lord, because I have sinned against Him” (Mic_7:9). Divine chastisement to be borne—
(1) submissively;
(2) Patiently;
(3) Humbly;
(4) Lovingly;
(5) Thankfully. The chastisement of a believer not that by a master, but by a father. To be borne not as a slave, but as a child. The lesson Job now needed especially to be taught.
3. To confess our sin. “I have done iniquity”. God’s aim in chastisement to bring us to confession of sin. “Only acknowledge thine iniquity” (Jer_3:13). Forgiveness and mercy promised only upon confession (1Jn_1:9; Pro_28:13).
4. To resolve upon amendment. “I will not offend any more. If I have done iniquity, I will do no more.” The language put into the mouth of penitent Israel: “What have I to do any more with idols? Neither will we say any more to the work of our hands: Ye are our gods” (Hos_14:8; Hos_14:3). Mercy promised to those who confess and forsake their sins (Pro_28:13). To abandon what we confess, the only proof of sincerity. The offence to be avoided may be either one of omission or of commission; may be either in spirit or demeanour, in heart or in life. God jealous over His people’s inward affection as well as their outward conduct: “I have somewhat against thee, because thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent, and do the first works; or else,” &c. (Rev_2:4-5).
5. To pray for Divine teaching. Job_34:32.—“What I see not, teach thou me.” A mark of humility and sanctified affliction when we seek and ask for Divine teaching. That teaching needed and desired—
(1) In regard to sin. Sin the cause of suffering, and occasion for chastisement. To be seen and known in order to be confessed, forsaken, and forgiven. To be shown both as to its nature and its prevalence in ourselves. But little of sin seen by us in comparison with the sad reality. Much both of the malignity and demerit of sin at first unknown to us. Much sin unseen by us as existing in ourselves, both in heart and in life. “Who can understand his errors?” Cleanse thou me from secret faults” (Psa_19:12). David’s prayer (Psa_139:23-24). The mark of sincerity to desire to know our sin, instead of cloaking or palliating it.
(2) In regard to duty. The penitent only partially acquainted with his duty. His desire to know the Lord’s will in order to do it (Psa_86:11). The penitent’s inquiry that of Saul on the way to Damascus, “Lord what wilt thou have me do?” (Act_10:6).
V. Elihu’s reproof of Job (Job_34:33; Job_34:35).—The reproof directed—
1. Against his murmuring and discontent. Job_34:33.—“Should it be according to thy mind? he will recompense it, whether thou refuse or whether thou choose, and not I? (or, ‘According to thy mind, shall he recompense it, i.e., thy conduct,—because thou refusest and thou choosest, and not I?’—the words supposed to be uttered by God himself): therefore speak what thou knowest” (i.e., as to how God shall treat thee—spoken in irony). In Elihu’s judgment Job’s spirit and language under his afflictions open to severe censure—
(1) On account of its rebelliousness. As if not God but Job himself were to rule in the matter of his treatment and appointment of his lot. The part of rebellion to wish to take the mode and measure of our chastisement out of God’s hand into our own. This rebellion implied in all murmuring and discontent under trials. The language of piety and duty: “Not my will, but thine, be done:” “The cup that my Father hath given me, shall I not drink it?” (Luk_22:42; John 18)
(2) On account of its pride. The highest pride to think to arrogate to ourselves the distribution of rewards and punishments, or to prescribe how God shall deal with us. Murmuring and discontent imply the supposed possession of a wisdom superior to our Maker’s.
2. Against his ignorance. Job_34:34-35.—“Let men of understanding tell me, and let a wise man hearken unto me (implying that Job had not spoken as such). Job hath spoken without knowledge, and his words were without wisdom”. Observe—
(1) To cavil with our Maker’s treatment of us, indicative of ignorance both in regard to God and ourselves. Job’s want of knowledge and wisdom indicated in—(i.) Erroneously judging of God’s dealings with him; (ii.) Sitting in judgment on those dealings at all; (iii.) Wishing to enter into controversy with God on the justice of them; (iv.) Charging God with undue severity in them. There proof given by Elihu seconded afterwards by the Almighty himself. Job’s ignorance and want of understanding in what he had spoken afterwards acknowledged and repented of.
(2) Humbling to subject ourselves to the reproof which we have administered to others. Job now reproved for what he had at first reproved his wife.
(3) God’s dealings with us not according to our ignorance, but His wisdom.
(4) The disposal of our lot best left in God’s own hands.
VI. Elihu’s desire in regard to Job. Job_34:36-37—“My desire is,” &c.
1. The desire itself. Job_34:36.—“That Job may be tried unto the end” (fully, or more literally, “unto victory,”—until the end has been served in Job’s humiliation and confession; the wish granted (ch. Job_41:4-5; Job_42:2-6.) Observe—
(1) Elihu’s earnestness and zeal indicated in the wish with which he concludes his final speech. A speaker should exhibit warmth as well as wisdom. People more likely to be persuaded when logic is accompanied with feeling. A preacher’s light rather to resemble that of the sun than the moon.
(2.) Elihu’s wish apparently exhibits more zeal for the truth than sympathy with the tried. Wishes Job’s trial still further to be continued. Apparently inconsistent with his former profession. The wish, however, both wise and benevolent, though apparently harsh. The best wish for the afflicted is that the affliction may produce the effects intended by it,—the spiritual benefit of the sufferer. Better the continuance of a trial than its premature removal. To have affliction removed before the heart is humbled, a curse rather than a blessing.
2. The ground of the desire. Job_34:36-37.—These are—
(1) His apparently ungodly sentiments. “Because of his answers for (among, with, or like) wicked men”. Some of Job’s utterances apparently in favour of ungodliness, and only found in the lips of ungodly men. Sad when a godly man appears, even for a short time, to pass over to the side of the wicked, either in the sentiments he utters or the conduct he exhibits. An aggravation in the open sin of the godly that it associates them for the time with the workers of iniquity (Psa_141:4). Care needed under temptation, lest we utter what may appear to favour ungodliness, and afford an excuse to the ungodly. Job’s “answers” afterwards recalled and deeply repented of.
(2) His obstinacy and rebellion. “He addeth (or will add) rebellion to his sin”. A distinction between sin and rebellion. So between the sin of ignorance and the presumptuous sin. The latter much more heinous. “Sin” committed through the infirmity of our nature; “rebellion,” through the perversity of our choice. Believers sin; unbelievers add rebellion to their sin. Noah and Abraham, David and Peter, sinned; Pharaoh and Saul, Judas and Herod, rebelled in their sin. Sin greatly aggravated by rebellion and stubbornness in it. In Job’s case, rebellion only at times approached. Was Satan’s desire, and would probably have been his victory. Elihu’s wish to prevent this result. Rebellion far from Job’s heart and intention. The lips may sometimes utter what the heart abhors.
(3) His pride and contempt. “He clappeth (or will clap) his hands among us.” The token of triumph and contempt. Job victorious in the contest, but, in Elihu’s judgment, had carried himself unbecomingly in his victory. Though victorious in the argument, not yet humbled in his spirit. Had not yet recanted his bold and irreverent language, and seemed still to glory in his innocence. Carried himself as victor not only over men, but God himself. Elihu’s desire to correct this unseemly spirit.
(4) The impiety of his language. “He multiplieth (or will multiply) his words against God.” Job’s language had at times appeared to assume this character. Irreverent and rebellious language a heinous sin. God’s complaint against Israel in the days of Malachi: “Your words have been stout against me” (Mal_3:13). Words ordinarily the index of the heart (Mat_12:34). The characteristic of the ungodly to speak against God. The sin as early as the days of Enoch, before the flood (Jud_1:14). That for which Christ will execute judgment on the wicked at His second appearing (Jud_1:15). For every idle word that men speak they shall give account at the day of judgment; still more for every rebellious one (Mat_12:37). The confession of Isaiah that of every child of God (Isa_6:5). The character of men universally. The believer’s lips touched with the live coal from off the altar, and their iniquity taken away (Isa_6:7). A “pure language” (or lip) one of the gifts of grace (Zep_3:9).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain The text marks a special circumstance in the character…
Job 34:22
The text marks a special circumstance in the character of "workers of iniquity," namely, that they are men who wish or will wish to hide themselves; that there is that in their dispositions and practice which they wish concealed from all knowledge and judgment. This wish to hide is the acknowledgment that there is justice over the creation, that there is a righteous and retributive Power inspecting everywhere, with the consciousness that there is something obnoxious to justice. But for this consciousness all would be "children of the light."
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I. The text chiefly respects the impossibility of concealment from God and the wish that it were possible. But to a certain extent it might be truly said also with regard to human inspection and judgment. It is but imperfectly that the workers of iniquity can hide themselves even from human view. For there are innumerable vigilant eyes and minds exercising a keen inspection. Men are watching one another, in default of inspecting themselves. There is a never-sleeping suspicion. The wicked often betray one another.
II. Notice the different kinds of darkness in which sinners seek to hide themselves. (1) There is the darkness of profound dissimulation. (2) There is the darkness of deep solitude. (3) There is the darkness of night. (4) In a moral or spiritual sense, we may give the name of "darkness" to a delusive state of notions respecting religion. (5) In the grave, in the state of the dead, in the other world, there will be no hiding-place of darkness. No corner of the universe has a veil from the Creator. There is no recess into which a spirit can slide. The same all-seeing power and almighty justice are everywhere. And if we look forward through time, there is in prospect the great day of manifestation, of which the transcendent light will be such as to annihilate the darkness of all past time. It will be not only as "the light of seven days," but as the light of thousands of years all at once.
J. Foster, Lectures, vol. i., p. 167.
References: Job 34:29.—Homiletic Magazine, vol. viii., p. 62; Spurgeon, Sermons, vol. xiii., No. 737. Job 34:31, Job 34:32.—Ibid., vol. xxii., No. 1274; G. Brooks, Outlines of Sermons, p. 132.
Job 34:32
What we all want is direct teaching—the teaching of Almighty God. God has many lesson-books out of which He teaches. But the Teacher Himself is always apart from and above the lesson-book. The power is all in His secret agency. That instructs; that elevates. It is a real, personal God, using all, pervading all, impressing all, a spirit working with the spirit of a man.
I. There are two classes of subjects about which we need God’s teaching. (1) The one is what we know is to be known, but as yet we do not know it. (2) The other is that about which we have not a conception; we do not know that it exists or can exist. Both equally lie in the words, "What I see not."
II. As you attain to the knowledge of the one, the other will open to you—first of things dimly guessed; then of facts actually realised. So it will be for ever, indistinct knowledge growing distinct, and the distinct knowledge making up the idea of things indistinct, and then those indistinctnesses becoming again in their turn distinct. Then shadow out further hazes, which in their turn grow into substances, and so on in a never-ending series. And still the craving must be, "What I see not, teach Thou me."
III. There is only one way to secure God’s own teaching. You must go into that school with clean hands and a pure heart. Over the portal of the palace of truth is the inscription—as strict in its stipulation as it is large in its undertaking—"If any man will do His will, he shall know of the doctrine."
J. Vaughan, Sermons, 9th series, p. 21.
References: Job 34:33.—A. Raleigh, The Little Sanctuary, p. 195; Spurgeon, My Sermon Notes: Genesis to Proverbs, p. 136; G. Brooks, Outlines of Sermons, pp. 132, 287; H. F. Burder, Sermons, p. 299. Job 34—S. Cox, Expositor, 1st series, vol. x., p. 341; Ibid., Commentary on Job, p. 437. Job 35:10.—H. Melvill, Four Sermons in Cambridge, No. 2; Spurgeon, Evening by Evening, p. 295. Job 35:10, Job 35:11.—Ibid., Sermons, vol. xxvi., No. 1511. Job 35—S. Cox, Expositor, 1st series, vol. xi., p 33; Ibid., Commentary on Job, p. 455.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Speeches of Elihu (continued)
The Speeches of Elihu (continued)
1-9. Elihu appeals to his hearers to judge the matter. He protests against the complaints of Job that he was treated unjustly by God, and that it was no profit to be righteous.
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3. Cp. Job_12:11.
4. Judgment] RV 'that which is right.'
5. My judgment] i.e. my right.
6. RV 'Notwithstanding my right I am accounted a liar: My wound is incurable, though I am without transgression.' Right = innocence.
7, 8. Elihu implies that, in indulging in such reckless remarks, Job was linking himself with sinners. 7b. Cp. Job_15:16.
9. Cp. e.g. Job 9, 21.
10-37. Elihu meets Job's doubts. The omnipotent God cannot commit injustice: the idea is inconsistent with the conception of One who creates and sustains and governs all mankind. Instances are given of His judgments.
13. God has not been entrusted with His rule by a higher Power.
14a. RM 'If he cause his heart to return to himself,' i.e. if God ceased to concern Himself with the affairs of man, and only selfishly regarded Himself. If He acted thus He might withdraw from man the breath of life He had given him (14b), and then he would perish (15).
17. Render, 'Doth one hating right rule?' The thought is the same as Abraham's, 'Shall not the Judge of all the earth do right?' (Gen_18:25): cp. also Rom_3:5. Of course this begs the very question in dispute.
19. Accepteth not] RV 'respecteth not,' shows no undue partiality to.
20. The impartiality of God's judgments. Without hand] i.e. without human agency.
23. RV 'For he needeth not further to consider a man, that he should go before God in judgment.' God at the same time sees and judges every act: there is no need to set apart a special time for trying man.
24. Without number] RM 'without inquisition.'
25. He knoweth] RV 'he taketh knowledge of.'
28. Oppression causes God's intervention.
29. Make trouble] RV 'condemn.'
30. RV 'That the godless man reign not, that there be none to ensnare the people.'
31. Render, 'For hath any said unto God, I have borne chastisement though I offend not?'
32. 'Show me my sin, and I will give it up.' In Job_34:31-33 Job is rebuked for presumption in criticising God's treatment of him.
33. RV 'Shall his recompence be as thou wilt, that thou refusest it? For thou must choose and not I: Therefore speak what thou knowest.' Elihu asks Job ironically if he is to lay down the law to God.
34. RV 'Men of understanding will say unto me, yea, every wise man that heareth me.'
36. Answers for] RV 'answering like.'
Elihu does not really advance on the position of the friends. Omnipotence cannot go wrong, the supreme tribunal cannot be unjust. This is just the point to be proved, and the proof derived from the fact that God gives and sustains man's life, while sound as far as it goes, does not go far enough. God may have His own ends to serve in this, rather than be prompted by benevolence, and the hard facts of human misery are left to suggest the darker interpretations of God.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. Hear my words ye wise men (Job 34:1-4)
CHAPTER 34
1. Hear my words ye wise men (Job 34:1-4)
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2. The refutation of Job’s accusation of God (Job 34:5-30)
3. Job needs testing to the end (Job 34:31-37)
Job 34:1-4. In beginning this part of the address, in which Elihu vindicates God’s character against Job’s insinuations, he addresses the friends of Job, and perhaps others who were gathered there. He wants them to pay the closest attention to what he will say.
Job 34:5-30. This is the main burden of his address; it is taken up with refuting Job’s charge against God. He treats Job with all fairness and quotes what he said before. The wrong Job had done in his words is found in Job 34:5-9. Then Elihu brings forth the refutation that God is unjust. He shows that God is righteous. He is God and the Almighty and He cannot do that which is evil and unrighteous. If sin or wickedness were in Him He would not be God. His creation bears witness to this. He sustains all in His goodness. Note Job 34:14 in its true rendering, “Should He set His heart upon Himself,” what then would become of man? All flesh would then expire and man would turn to dust again. But He does not set His heart upon Himself. Finally Elihu demonstrates the righteousness of God from His greatness and his omniscience. His judgments also declare that He is righteous (Job 34:26-30).
Job 34:31-37. And Job has not yet learned the lesson; he needs more testings. Did ever a word like the following come from his sinful lips? “I have borne chastisement, I will not offend any more.” Has he asked in humility to be taught? Or has he said, “if I have done iniquity I will do it no more”? Alas! his spirit in spite of all affliction, was still unbroken. “Would that Job were tried unto the end, because he answered like wicked men, for he addeth rebellion unto his sin, He clappeth his hands among us, and multiplieth his words against God.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Job Accused of Falsehood and Blasphemy
Job Accused of Falsehood and Blasphemy
v. 1. Furthermore Elihu answered and said, in further refuting Job’s charge that God was acting in a cruel and unjust manner,
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v. 2. Hear my words, O ye wise men, the presence of an audience listening to the debate being assumed; and give ear unto me, ye that have knowledge, impartial men, with a calm and judicious mind.
v. 3. For the ear trieth words, proving, testing, sifting the true from the false, the good from the bad, as the mouth, the palate, tasteth meat, making a careful distinction between various foods taken into the mouth.
v. 4. Let us choose to us judgment, proving, testing, what was right in the controversy between God and Job; let us know among ourselves what is good, reaching a common conclusion concerning their Verdict in the case.
v. 5. For Job hath said, I am righteous, I am right, innocent; and God hath taken away my judgment, depriving him of his right; for so Job had insisted, 27:2.
v. 6. Should I lie against my right, or, in spite of the fact that right is on my side I shall still be counted a liar, this being the sense of Job’s remarks in 9:20. My wound is incurable without transgression, literally, "mine arrow," for the arrow of God’s punishment piercing him was inflicting an incurable wound without Job’s having deserved it, as he thought. These statements excited Elihu to the deepest resentment.
v. 7. What man is like Job, who drinketh up scorning like water? For in his suspecting the divine justice Job was filling himself with scornful speeches and then uttering them in a blasphemous manner.
v. 8. Which goeth in company with the workers of iniquity, and walketh with wicked men, making it a habit to consort with men of wickedness; for by uttering his blasphemous speeches, Job had lowered himself to the level of evil-doers, of the blaspheming rabble.
v. 9. For he hath said, It profiteth a man nothing that he should delight himself with God, by living in friendship and fellowship with God, this sentiment having frequently been uttered by Job as his impatience carried him away in his complaint. It is such an easy matter to go too far in making complaints, to use expressions which, if not actually accusing God of injustice, at least sound very much like an attempt at it.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Moreover, Elihu
Moreover, Elihu
"Then, Elihu"
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Elihu
See how you translated this man's name in Job 32:2. (See: How to Translate Names)
Listen to my words
"Listen to what I say"
you wise men ... you who have knowledge
Elihu is criticizing Job and his friends. He does not think they are actually wise. (See: Irony)
For the ear tries words as the palate tastes food
Elihu means people listen carefully to determine what is right or wrong just like we taste food to determine if it is good or bad. Here people are referred to by their "ear" and their "palate" to emphasize that they are tasting and hearing. AT: "For we listen to words to know what is good and bad, just as we taste foods to know what is good to eat" (See: Simile and Synecdoche)
translationWords
word
wise
know
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.