6. Parenthetical. Translate: "Oh, that God would weigh me ... then would He know," &c.

6. Parenthetical. Translate: "Oh, that God would weigh me... then would He know," &c.


7. Connected with <reference osisRef="Job.31.6">Job 31:6</reference>.

<hi type="bold">the way--</hi>of God (<reference osisRef="Job.23.11">Job 23:11</reference>; <reference osisRef="Jer.5.5">Jr 5:5</reference>). A godly life.

<hi type="bold">heart ... after ... eyes--</hi>if my heart coveted, what my eyes beheld (<reference osisRef="Eccl.11.9">Ec 11:9</reference>; <reference osisRef="Josh.7.21">Jos 7:21</reference>).

<hi type="bold">hands--</hi>(<reference osisRef="Ps.24.4">Psa 24:4</reference>).

7. Connected with Job 31:6. the way-- of God (Job 23:11; Jr 5:5). A godly life. heart... after... eyes-- if my heart coveted, what my eyes beheld (Ec 11:9; Jos 7:21). hands-- (Psa 24:4).


8. Apodosis to <reference osisRef="Job.31.5">Job 31:5</reference>, <reference osisRef="Job.31.7">7</reference>; the curses which he imprecates on himself, if he had done these things (<reference osisRef="Lev.26.16">Le 26:16</reference>; <reference osisRef="Amos.9.14">Am 9:14</reference>; <reference osisRef="Ps.128.2">Psa 128:2</reference>).

<hi type="bold">offspring--</hi>rather, "what I plant," my harvests.

8. Apodosis to Job 31:5, 7; the curses which he imprecates on himself, if he had done these things (Le 26:16; Am 9:14; Psa 128:2). offspring-- rather, "what I plant," my harvests.


9-12. Job asserts his innocence of adultery.

<hi type="bold">deceived--</hi>hath let itself be seduced (<reference osisRef="Prov.7.8">Pr 7:8</reference>; <reference osisRef="Gen.39.7-Gen.39.12">Ge 39:7-12</reference>).

<hi type="bold">laid wait--</hi>until the husband went out.

9-12. Job asserts his innocence of adultery. deceived-- hath let itself be seduced (Pr 7:8; Ge 39:7-12). laid wait-- until the husband went out.


13-23. Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.

<hi type="bold">despise the cause--</hi>refused to do them justice.

13-23. Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy. despise the cause-- refused to do them justice.


24-25. Job asserts his freedom from trust in money (<reference osisRef="1Tim.6.17">1Ti 6:17</reference>). Here he turns to his duty towards God, as before he had spoken of his duty towards himself and his neighbor. Covetousness is covert idolatry, as it transfers the heart from the Creator to the creature (<reference osisRef="Col.3.5">Col 3:5</reference>). In <reference osisRef="Job.31.26">Job 31:26</reference>, <reference osisRef="Job.31.27">27</reference> he passes to overt idolatry.

24-25. Job asserts his freedom from trust in money (1Ti 6:17). Here he turns to his duty towards God, as before he had spoken of his duty towards himself and his neighbor. Covetousness is covert idolatry, as it transfers the heart from the Creator to the creature (Col 3:5). In Job 31:26, 27 he passes to overt idolatry.


26. If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. Sabaism (from tsaba, "the heavenly hosts") was the earliest form of false worship. God is hence called in contradistinction, "Lord of Sabaoth." The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. They had no temples, but were worshipped on high places and roofs of houses (<reference osisRef="Ezek.8.16">Eze 8:16</reference>; <reference osisRef="Deut.4.19">De 4:19</reference>; <reference osisRef="2Kgs.23.5">2Ki 23:5</reference>, <reference osisRef="2Kgs.23.11">11</reference>). The Hebrew here for "sun" is light. Probably light was worshipped as the emanation from God, before its embodiments, the sun, &c. This worship prevailed in Chaldea; wherefore Job's exemption from the idolatry of his neighbors was the more exemplary. Our "Sun-day," "Mon-day," or Moon-day, bear traces of Sabaism.

26. If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. Sabaism (from tsaba, "the heavenly hosts") was the earliest form of false worship. God is hence called in contradistinction, "Lord of Sabaoth." The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. They had no temples, but were worshipped on high places and roofs of houses (Eze 8:16; De 4:19; 2Ki 23:5, 11). The Hebrew here for "sun" is light. Probably light was worshipped as the emanation from God, before its embodiments, the sun, &c. This worship prevailed in Chaldea; wherefore Job's exemption from the idolatry of his neighbors was the more exemplary. Our "Sun-day," "Mon-day," or Moon-day, bear traces of Sabaism.


<hi type="bold">27. enticed--</hi>away from God to idolatry.

<hi type="bold">kissed ... hand--</hi>"adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship (<reference osisRef="1Kgs.19.18">1Ki 19:18</reference>; <reference osisRef="Hos.13.2">Ho 13:2</reference>).

27. enticed-- away from God to idolatry. kissed... hand-- "adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship (1Ki 19:18; Ho 13:2).


28. The Mosaic law embodied subsequently the feeling of the godly from the earliest times against idolatry, as deserving judicial penalties: being treason against the Supreme King (<reference osisRef="Deut.13.9">De 13:9</reference>; <reference osisRef="Deut.17.2-Deut.17.7">17:2-7</reference>; <reference osisRef="Ezek.8.14-Ezek.8.18">Eze 8:14-18</reference>). This passage therefore does not prove Job to have been subsequent to Moses.

28. The Mosaic law embodied subsequently the feeling of the godly from the earliest times against idolatry, as deserving judicial penalties: being treason against the Supreme King (De 13:9; 17:2-7; Eze 8:14-18). This passage therefore does not prove Job to have been subsequent to Moses.


<hi type="bold">29. lifted up myself--</hi>in malicious triumph (<reference osisRef="Prov.17.5">Pr 17:5</reference>; <reference osisRef="Prov.24.17">24:17</reference>; <reference osisRef="Ps.7.4">Psa 7:4</reference>).

29. lifted up myself-- in malicious triumph (Pr 17:5; 24:17; Psa 7:4).


<hi type="bold">30. mouth--</hi>literally, "palate." (See on <reference osisRef="Job.6.30">Job 6:30</reference>).

<hi type="bold">wishing--</hi>literally, "so as to demand his (my enemy's) soul," that is, "life by a curse." This verse parenthetically confirms <reference osisRef="Job.31.30">Job 31:30</reference>. Job in the patriarchal age of the promise, anterior to the law, realizes the Gospel spirit, which was the end of the law (compare <reference osisRef="Lev.19.18">Le 19:18</reference>; <reference osisRef="Deut.23.6">De 23:6</reference>, with <reference osisRef="Matt.5.43">Mt 5:43</reference>, <reference osisRef="Matt.5.44">44</reference>).

30. mouth-- literally, "palate." (See on Job 6:30). wishing-- literally, "so as to demand his (my enemy's) soul," that is, "life by a curse." This verse parenthetically confirms Job 31:30. Job in the patriarchal age of the promise, anterior to the law, realizes the Gospel spirit, which was the end of the law (compare Le 19:18; De 23:6, with Mt 5:43, 44).


31. That is, Job's household said, Oh, that we had Job's enemy to devour, we cannot rest satisfied till we have! But Job refrained from even wishing revenge (<reference osisRef="1Sam.26.8">1Sa 26:8</reference>; <reference osisRef="2Sam.16.9">2Sa 16:9</reference>, <reference osisRef="2Sam.16.10">10</reference>). So Jesus Christ (<reference osisRef="Luke.9.54">Lu 9:54</reference>, <reference osisRef="Luke.9.55">55</reference>). But, better (see <reference osisRef="Job.31.32">Job 31:32</reference>), translated, "Who can show (literally, give) the man who was not satisfied with the flesh (meat) provided by Job?" He never let a poor man leave his gate without giving him enough to eat.

31. That is, Job's household said, Oh, that we had Job's enemy to devour, we cannot rest satisfied till we have! But Job refrained from even wishing revenge (1Sa 26:8; 2Sa 16:9, 10). So Jesus Christ (Lu 9:54, 55). But, better (see Job 31:32), translated, "Who can show (literally, give) the man who was not satisfied with the flesh (meat) provided by Job?" He never let a poor man leave his gate without giving him enough to eat.


<hi type="bold">32. traveller--</hi>literally, "way," that is, wayfarers; so expressed to include all of every kind (<reference osisRef="2Sam.12.4">2Sa 12:4</reference>).

32. traveller-- literally, "way," that is, wayfarers; so expressed to include all of every kind (2Sa 12:4).


<hi type="bold">33. Adam--</hi>translated by Umbreit, "as men do" (<reference osisRef="Hos.6.7">Ho 6:7</reference>, where see Margin). But English Version is more natural. The very same word for "hiding" is used in <reference osisRef="Gen.3.8">Ge 3:8</reference>, <reference osisRef="Gen.3.10">10</reference>, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (<reference osisRef="Prov.28.13">Pr 28:13</reference>). It was from God that Job did not "hide his iniquity in his bosom," as on the contrary it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men"; for it is from their fellow men that "men" are chiefly anxious to hide their real character as guilty. Magee, to make the comparison with Adam more exact, for my "bosom" translates, "lurking-place."

33. Adam-- translated by Umbreit, "as men do" (Ho 6:7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in Ge 3:8, 10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (Pr 28:13). It was from God that Job did not "hide his iniquity in his bosom," as on the contrary it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men"; for it is from their fellow men that "men" are chiefly anxious to hide their real character as guilty. Magee, to make the comparison with Adam more exact, for my "bosom" translates, "lurking-place."


<hi type="bold">34. Rather, the apodosis to <reference osisRef="Job.31.33">Job 31:33</reference>, "Then let me be fear-stricken before a great multitude, let the contempt, &c., let me keep silence (the greatest disgrace to a patriot, heretofore so prominent in assemblies), and not go out," &c. A just retribution that he who hides his sin from God, should have it exposed before man (<reference osisRef="2Sam.12.12">2Sa 12:12</reference>). But Job had not been so exposed, but on the contrary was esteemed in the assemblies of the "tribes"--</hi>("families"); a proof, he implies, that God does not hold him guilty of hiding sin (<reference osisRef="Job.24.16">Job 24:16</reference>, contrast with <reference osisRef="Job.29.21-Job.29.25">Job 29:21-25</reference>).

34. Rather, the apodosis to Job 31:33, "Then let me be fear-stricken before a great multitude, let the contempt, &c., let me keep silence (the greatest disgrace to a patriot, heretofore so prominent in assemblies), and not go out," &c. A just retribution that he who hides his sin from God, should have it exposed before man (2Sa 12:12). But Job had not been so exposed, but on the contrary was esteemed in the assemblies of the "tribes"-- ("families"); a proof, he implies, that God does not hold him guilty of hiding sin (Job 24:16, contrast with Job 29:21-25).


35. Job returns to his wish (<reference osisRef="Job.13.22">Job 13:22</reference>; <reference osisRef="Job.19.23">19:23</reference>). Omit "is"; "Behold my sign," that is, my mark of subscription to the statements just given in my defense: the mark of signature was originally a cross; and hence the letter Tau or T. Translate, also "Oh, that the Almighty," &c. He marks "God" as the "One" meant in the first clause.

<hi type="bold">adversary--</hi>that is, he who contends with me, refers also to God. The vagueness is designed to express "whoever it be that judicially opposes me"--the Almighty if it be He.

<hi type="bold">had written a book--</hi>rather, "would write down his charge."

35. Job returns to his wish (Job 13:22; 19:23). Omit "is"; "Behold my sign," that is, my mark of subscription to the statements just given in my defense: the mark of signature was originally a cross; and hence the letter Tau or T. Translate, also "Oh, that the Almighty," &c. He marks "God" as the "One" meant in the first clause. adversary-- that is, he who contends with me, refers also to God. The vagueness is designed to express "whoever it be that judicially opposes me"--the Almighty if it be He. had written a book-- rather, "would write down his charge."


36. So far from hiding the adversary's "answer" or "charge" through fear,

<hi type="bold">I would take it on my shoulders--</hi>as a public honor (<reference osisRef="Isa.9.6">Is 9:6</reference>).

<hi type="bold">a crown--</hi>not a mark of shame, but of distinction (<reference osisRef="Isa.62.3">Is 62:3</reference>).

36. So far from hiding the adversary's "answer" or "charge" through fear, I would take it on my shoulders-- as a public honor (Is 9:6). a crown-- not a mark of shame, but of distinction (Is 62:3).


37. A good conscience imparts a princely dignity before man and free assurance in approaching God. This can be realized, not in Job's way (<reference osisRef="Job.42.5">Job 42:5</reference>, <reference osisRef="Job.42.6">6</reference>); but only through Jesus Christ (<reference osisRef="Heb.10.22">He 10:22</reference>).

37. A good conscience imparts a princely dignity before man and free assurance in approaching God. This can be realized, not in Job's way (Job 42:5, 6); but only through Jesus Christ (He 10:22).


38. Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (<reference osisRef="Job.31.20">Job 31:20</reference>; <reference osisRef="Gen.4.10">Ge 4:10</reference>; <reference osisRef="Hab.2.11">Ha 2:11</reference>). If I have unjustly acquired lands (<reference osisRef="Job.24.2">Job 24:2</reference>; <reference osisRef="Isa.5.8">Is 5:8</reference>).

<hi type="bold">furrows--</hi>The specification of these makes it likely, he implies in this, "If I paid not the laborer for tillage"; as <reference osisRef="Job.31.39">Job 31:39</reference>, "If I paid him not for gathering in the fruits." Thus of the four clauses in <reference osisRef="Job.31.38">Job 31:38</reference>, <reference osisRef="Job.31.39">39</reference>, the first refers to the same subject as the fourth, the second is connected with the third by introverted parallelism. Compare <reference osisRef="Jas.5.4">Jas 5:4</reference>, which plainly alludes to this passage: compare "Lord of Sabaoth" with <reference osisRef="Job.31.26">Job 31:26</reference> here.

38. Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Ge 4:10; Ha 2:11). If I have unjustly acquired lands (Job 24:2; Is 5:8). furrows-- The specification of these makes it likely, he implies in this, "If I paid not the laborer for tillage"; as Job 31:39, "If I paid him not for gathering in the fruits." Thus of the four clauses in Job 31:38, 39, the first refers to the same subject as the fourth, the second is connected with the third by introverted parallelism. Compare Jas 5:4, which plainly alludes to this passage: compare "Lord of Sabaoth" with Job 31:26 here.


<hi type="bold">39. lose ... life--</hi>not literally, but "harassed to death"; until he gave me up his land gratis [Maurer]; as in <reference osisRef="Judg.16.16">Jud 16:16</reference>; "suffered him to languish" by taking away his means of living [Umbreit] (<reference osisRef="1Kgs.21.19">1Ki 21:19</reference>).

39. lose... life-- not literally, but "harassed to death"; until he gave me up his land gratis [Maurer]; as in Jud 16:16; "suffered him to languish" by taking away his means of living [Umbreit] (1Ki 21:19).


<hi type="bold">40. thistles--</hi>or brambles, thorns.

<hi type="bold">cockle--</hi>literally, "noxious weeds."

<hi type="bold">The words ... ended--</hi>that is, in the controversy with the friends. He spoke in the book afterwards, but not to them. At <reference osisRef="Job.31.37">Job 31:37</reference> would be the regular conclusion in strict art. But <reference osisRef="Job.31.38-Job.31.40">Job 31:38-40</reference> are naturally added by one whose mind in agitation recurs to its sense of innocence, even after it has come to the usual stopping point; this takes away the appearance of rhetorical artifice. Hence the transposition by Eichorn of <reference osisRef="Job.31.38-Job.31.40">Job 31:38-40</reference> to follow <reference osisRef="Job.31.25">Job 31:25</reference> is quite unwarranted. <chapter eID="Job.31"/>

40. thistles-- or brambles, thorns. cockle-- literally, "noxious weeds." The words... ended-- that is, in the controversy with the friends. He spoke in the book afterwards, but not to them. At Job 31:37 would be the regular conclusion in strict art. But Job 31:38-40 are naturally added by one whose mind in agitation recurs to its sense of innocence, even after it has come to the usual stopping point; this takes away the appearance of rhetorical artifice. Hence the transposition by Eichorn of Job 31:38-40 to follow Job 31:25 is quite unwarranted.


<title type="x-s2">CHAPTER 32</title>
 Job 32:1-37:24. Speech of Elihu.

1-6. Prose (poetry begins with "I am young").

<hi type="bold">because, &c.--</hi>and because they could not prove to him that he was unrighteous.

CHAPTER 32 Job 32:1-37:24. Speech of Elihu. 1-6. Prose (poetry begins with "I am young"). because, &c.-- and because they could not prove to him that he was unrighteous.


<hi type="bold">7. Days--</hi>that is, the aged (<reference osisRef="Job.15.10">Job 15:10</reference>).

7. Days-- that is, the aged (Job 15:10).


8. Elihu claims inspiration, as a divinely commissioned messenger to Job (<reference osisRef="Job.33.6">Job 33:6</reference>, <reference osisRef="Job.33.23">23</reference>); and that claim is not contradicted in <reference osisRef="Job.42.4">Job 42:4</reference>, <reference osisRef="Job.42.5">5</reference>. Translate: "But the spirit (which God puts) in man, and the inspiration ... is that which giveth," &c.; it is not mere "years" which give understanding (<reference osisRef="Prov.2.6">Pr 2:6</reference>; <reference osisRef="John.20.22">Joh 20:22</reference>).

8. Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, 23); and that claim is not contradicted in Job 42:4, 5. Translate: "But the spirit (which God puts) in man, and the inspiration... is that which giveth," &c.; it is not mere "years" which give understanding (Pr 2:6; Joh 20:22).


<hi type="bold">9. Great--</hi>rather, "old" (<reference osisRef="Job.32.6">Job 32:6</reference>). So Hebrew, in <reference osisRef="Gen.25.23">Ge 25:23</reference>. "Greater, less" for the older, the younger.

<hi type="bold">judgment--</hi>what is right.

9. Great-- rather, "old" (Job 32:6). So Hebrew, in Ge 25:23. "Greater, less" for the older, the younger. judgment-- what is right.


10. Rather, "I say."

<hi type="bold">opinion--</hi>rather, "knowledge."

10. Rather, "I say." opinion-- rather, "knowledge."


11. Therefore Elihu was present from the first.

<hi type="bold">reasons--</hi>literally, "understandings," that is, the meaning intended by words.

<hi type="bold">whilst--</hi>I waited until you should discover a suitable reply to Job.

11. Therefore Elihu was present from the first. reasons-- literally, "understandings," that is, the meaning intended by words. whilst-- I waited until you should discover a suitable reply to Job.


13. This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (<reference osisRef="Jer.9.23">Jr 9:23</reference>, the great aim of the Book of Job); and that you may see, "God alone can thrust him down," that is, confute him, "not man." So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (<reference osisRef="Job.32.8">Job 32:8</reference>; <reference osisRef="Job.33.4">33:4</reference>, <reference osisRef="Job.33.6">6</reference>).

13. This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (Jr 9:23, the great aim of the Book of Job); and that you may see, "God alone can thrust him down," that is, confute him, "not man." So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; 33:4, 6).


14. I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.


15. Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke (<reference osisRef="Job.18.3">Job 18:3</reference>, <reference osisRef="Job.18.4">4</reference>).

<hi type="bold">they left off--</hi>Words were taken from them.

15. Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke (Job 18:3, 4). they left off-- Words were taken from them.


<hi type="bold">17. my part--</hi>for my part.

<hi type="bold">opinion--</hi>knowledge.

17. my part-- for my part. opinion-- knowledge.


18. "I am full of words," whereas the friends have not a word more to say.

<hi type="bold">the spirit--</hi>(<reference osisRef="Job.32.8">Job 32:8</reference>; <reference osisRef="Job.33.4">33:4</reference>; <reference osisRef="Jer.20.9">Jr 20:9</reference>; <reference osisRef="Acts.18.5">Ac 18:5</reference>).

18. "I am full of words," whereas the friends have not a word more to say. the spirit-- (Job 32:8; 33:4; Jr 20:9; Ac 18:5).


<hi type="bold">19. belly--</hi>bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) without a vent," to work itself off. New wine is kept in new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the old friends (<reference osisRef="Matt.9.7">Mt 9:7</reference>).

19. belly-- bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) without a vent," to work itself off. New wine is kept in new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the old friends (Mt 9:7).


<hi type="bold">20. refreshed--</hi>literally, "that there may be air to me" (<reference osisRef="1Sam.16.23">1Sa 16:23</reference>).

20. refreshed-- literally, "that there may be air to me" (1Sa 16:23).


21. "May I never accept," &c. Elihu alludes to Job's words (<reference osisRef="Job.13.8">Job 13:8</reference>, <reference osisRef="Job.13.10">10</reference>), wherein he complains that the friends plead for God partially, "accepting His person." Elihu says he will not do so, but will act impartially between God and Job. "And I will not give flattery," &c. (<reference osisRef="Prov.24.23">Pr 24:23</reference>).

21. "May I never accept," &c. Elihu alludes to Job's words (Job 13:8, 10), wherein he complains that the friends plead for God partially, "accepting His person." Elihu says he will not do so, but will act impartially between God and Job. "And I will not give flattery," &c. (Pr 24:23).


<hi type="bold">22. take me away--</hi>as a punishment (<reference osisRef="Ps.102.24">Psa 102:24</reference>). <chapter eID="Job.32"/>

22. take me away-- as a punishment (Psa 102:24).


<title type="x-s2">CHAPTER 33</title> <title type="x-s3"><reference osisRef="Job.33.1-Job.33.33">Job 33:1-33</reference>. Address to Job, as (<reference osisRef="Job.32.1-Job.32.22">Job 32:1-22</reference>) TO THE Friends.</title>

<hi type="bold">2. mouth--</hi>rather, "palate," whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good (<reference osisRef="Job.6.30">Job 6:30</reference>; <reference osisRef="Job.12.11">12:11</reference>).

<hi type="bold">hath spoken--</hi>rather, "proceeds to speak."

CHAPTER 33 Job 33:1-33. Address to Job, as (Job 32:1-22) TO THE Friends. 2. mouth-- rather, "palate," whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good (Job 6:30; 12:11). hath spoken-- rather, "proceeds to speak."


3. I will speak according to my inward conviction.

<hi type="bold">clearly--</hi>rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.

3. I will speak according to my inward conviction. clearly-- rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.


<hi type="bold">4. The Spirit of God hath made me--</hi>as He did thee: latter clause of <reference osisRef="Job.33.6">Job 33:6</reference> (<reference osisRef="Gen.2.7">Ge 2:7</reference>). Therefore thou needest not fear me, as thou wouldest God (<reference osisRef="Job.33.7">Job 33:7</reference>; <reference osisRef="Job.9.34">Job 9:34</reference>). On the other hand, "the breath of the Almighty hath inspired me" (as <reference osisRef="Job.32.8">Job 32:8</reference>); not as English Version, "given me life"; therefore "I am according to thy wish (<reference osisRef="Job.9.32">Job 9:32</reference>, <reference osisRef="Job.9.33">33</reference>) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. So Elihu was designed by the Holy Ghost to be a type of Jesus Christ (<reference osisRef="Job.33.23-Job.33.26">Job 33:23-26</reference>).

4. The Spirit of God hath made me-- as He did thee: latter clause of Job 33:6 (Ge 2:7). Therefore thou needest not fear me, as thou wouldest God (Job 33:7; Job 9:34). On the other hand, "the breath of the Almighty hath inspired me" (as Job 32:8); not as English Version, "given me life"; therefore "I am according to thy wish (Job 9:32, 33) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. So Elihu was designed by the Holy Ghost to be a type of Jesus Christ (Job 33:23-26).


5. Images from a court of justice.

<hi type="bold">stand up--</hi>alluding to Job's words (<reference osisRef="Job.30.20">Job 30:20</reference>).

5. Images from a court of justice. stand up-- alluding to Job's words (Job 30:20).


6. (See on <reference osisRef="Job.33.4">Job 33:4</reference>; <reference osisRef="Job.31.35">Job 31:35</reference>; <reference osisRef="Job.13.3">13:3</reference>, <reference osisRef="Job.20.21">20, 21</reference>).

<hi type="bold">formed--</hi>Though acting as God's representative, I am but a creature, like thyself. Arabic, "pressed together," as a mass of clay by the potter, in forming a vessel [Umbreit]. Hebrew, "cut off," as the portion taken from the clay to form it [Maurer].

6. (See on Job 33:4; Job 31:35; 13:3, 20, 21). formed-- Though acting as God's representative, I am but a creature, like thyself. Arabic, "pressed together," as a mass of clay by the potter, in forming a vessel [Umbreit]. Hebrew, "cut off," as the portion taken from the clay to form it [Maurer].


<hi type="bold">7. hand--</hi>alluding to Job's words (<reference osisRef="Job.13.21">Job 13:21</reference>).

7. hand-- alluding to Job's words (Job 13:21).


<hi type="bold">8. thy words--</hi>(<reference osisRef="Job.10.7">Job 10:7</reference>; <reference osisRef="Job.16.17">16:17</reference>; <reference osisRef="Job.23.11">23:11</reference>, <reference osisRef="Job.23.12">12</reference>; <reference osisRef="Job.27.5">27:5</reference>, <reference osisRef="Job.27.6">6</reference>; <reference osisRef="Job.29.14">29:14</reference>). In <reference osisRef="Job.9.30">Job 9:30</reference>; <reference osisRef="Job.13.23">13:23</reference>, Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean," and to charge God with injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willing to confess themselves sinners in general, often dislike sin in particular to be brought as a charge against them. Affliction is therefore needed to bring them to feel that sin in them deserves even worse than they suffer and that God does them no injustice. Then at last humbled under God they find, affliction is for their real good, and so at last it is taken away either here, or at least at death. To teach this is Elihu's mission.

8. thy words-- (Job 10:7; 16:17; 23:11, 12; 27:5, 6; 29:14). In Job 9:30; 13:23, Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean," and to charge God with injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willing to confess themselves sinners in general, often dislike sin in particular to be brought as a charge against them. Affliction is therefore needed to bring them to feel that sin in them deserves even worse than they suffer and that God does them no injustice. Then at last humbled under God they find, affliction is for their real good, and so at last it is taken away either here, or at least at death. To teach this is Elihu's mission.


9. clean-- spotless.


<hi type="bold">10. occasions--</hi>for hostility; literally, "enmities" (<reference osisRef="Job.13.24">Job 13:24</reference>; <reference osisRef="Job.16.9">16:9</reference>; <reference osisRef="Job.19.11">19:11</reference>; <reference osisRef="Job.30.21">30:21</reference>).

10. occasions-- for hostility; literally, "enmities" (Job 13:24; 16:9; 19:11; 30:21).


11. (<reference osisRef="Job.13.27">Job 13:27</reference>).

<hi type="bold">marketh--</hi>narrowly watches (<reference osisRef="Job.14.16">Job 14:16</reference>; <reference osisRef="Job.7.12">7:12</reference>; <reference osisRef="Job.31.4">31:4</reference>).

11. (Job 13:27). marketh-- narrowly watches (Job 14:16; 7:12; 31:4).


<hi type="bold">12. in this--</hi>view of God and His government. It cannot be that God should jealously "watch" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good.

12. in this-- view of God and His government. It cannot be that God should jealously "watch" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good.


13. (<reference osisRef="Isa.45.9">Is 45:9</reference>).

<hi type="bold">his matters--</hi>ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.

13. (Is 45:9). his matters-- ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.


<hi type="bold">14. Translate, "Yet, man regardeth it not"; or rather, as Umbreit, "Yea, twice (He repeats the warning)--</hi>if man gives no heed" to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it; God therefore must try what affliction will effect (<reference osisRef="John.15.2">Joh 15:2</reference>; <reference osisRef="Ps.62.11">Psa 62:11</reference>; <reference osisRef="Isa.28.10">Is 28:10</reference>, <reference osisRef="Isa.28.13">13</reference>).

14. Translate, "Yet, man regardeth it not"; or rather, as Umbreit, "Yea, twice (He repeats the warning)-- if man gives no heed" to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it; God therefore must try what affliction will effect (Joh 15:2; Psa 62:11; Is 28:10, 13).


<hi type="bold">15. slumberings--</hi>light is opposed to "deep sleep." Elihu has in view Eliphaz (<reference osisRef="Job.4.13">Job 4:13</reference>), and also Job himself (<reference osisRef="Job.7.14">Job 7:14</reference>). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (<reference osisRef="Gen.20.3">Ge 20:3</reference>).

15. slumberings-- light is opposed to "deep sleep." Elihu has in view Eliphaz (Job 4:13), and also Job himself (Job 7:14). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (Ge 20:3).


16. Literally, "sealeth (their ears) to Himself by warnings," that is, with the sureness and secrecy of a seal He reveals His warnings [Umbreit]. To seal up securely (<reference osisRef="Job.37.7">Job 37:7</reference>).

16. Literally, "sealeth (their ears) to Himself by warnings," that is, with the sureness and secrecy of a seal He reveals His warnings [Umbreit]. To seal up securely (Job 37:7).


<hi type="bold">17. purpose--</hi>Margin, "work." So <reference osisRef="Job.36.9">Job 36:9</reference>. So "business" in a bad sense (<reference osisRef="1Sam.20.19">1Sa 20:19</reference>). Elihu alludes to Job's words (<reference osisRef="Job.17.11">Job 17:11</reference>). "Pride," an open "pit" (<reference osisRef="Job.33.18">Job 33:18</reference>) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."

17. purpose-- Margin, "work." So Job 36:9. So "business" in a bad sense (1Sa 20:19). Elihu alludes to Job's words (Job 17:11). "Pride," an open "pit" (Job 33:18) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."


<hi type="bold">18. his soul--</hi>his life.

<hi type="bold">the pit--</hi>the grave; a symbol of hell.

<hi type="bold">perishing by the sword--</hi>that is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.

18. his soul-- his life. the pit-- the grave; a symbol of hell. perishing by the sword-- that is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.


19. When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (<reference osisRef="Job.36.10">Job 36:10</reference>); for the good of the godly.

<hi type="bold">multitude--</hi>so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones"; the never-resting fever in his bones (<reference osisRef="Ps.38.3">Psa 38:3</reference>) [Umbreit].

19. When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10); for the good of the godly. multitude-- so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones"; the never-resting fever in his bones (Psa 38:3) [Umbreit].


<hi type="bold">20. life--</hi>that is, the appetite, which ordinarily sustains "life" (<reference osisRef="Job.38.39">Job 38:39</reference>; <reference osisRef="Ps.107.18">Psa 107:18</reference>; <reference osisRef="Eccl.12.5">Ec 12:5</reference>). The taking away of desire for food by sickness symbolizes the removal by affliction of lust, for things which foster the spiritual fever of pride.

<hi type="bold">soul--</hi>desire.

20. life-- that is, the appetite, which ordinarily sustains "life" (Job 38:39; Psa 107:18; Ec 12:5). The taking away of desire for food by sickness symbolizes the removal by affliction of lust, for things which foster the spiritual fever of pride. soul-- desire.


21. His flesh once prominent "can no more be seen." His bones once not seen now appear prominent.

<hi type="bold">stick out--</hi>literally, "are bare." The Margin, Hebrew (Keri) reading. The text (Chetib) reads it a noun "(are become) bareness." The Keri was no doubt an explanatory reading of transcribers.

21. His flesh once prominent "can no more be seen." His bones once not seen now appear prominent. stick out-- literally, "are bare." The Margin, Hebrew (Keri) reading. The text (Chetib) reads it a noun "(are become) bareness." The Keri was no doubt an explanatory reading of transcribers.


<hi type="bold">22. destroyers--</hi>angels of death commissioned by God to end man's life (<reference osisRef="2Sam.24.16">2Sa 24:16</reference>; <reference osisRef="Ps.78.49">Psa 78:49</reference>). The death pains personified may, however, be meant; so "gnawers" (see on <reference osisRef="Job.30.17">Job 30:17</reference>).

22. destroyers-- angels of death commissioned by God to end man's life (2Sa 24:16; Psa 78:49). The death pains personified may, however, be meant; so "gnawers" (see on Job 30:17).


23. Elihu refers to himself as the divinely-sent (<reference osisRef="Job.32.8">Job 32:8</reference>; <reference osisRef="Job.33.6">33:6</reference>) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (<reference osisRef="Job.5.1">Job 5:1</reference>), and Job (<reference osisRef="Job.9.33">Job 9:33</reference>) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (<reference osisRef="Job.33.23">Job 33:23</reference>).

<hi type="bold">with him--</hi>if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as Umbreit, "man's upright course towards God" (<reference osisRef="Prov.14.2">Pr 14:2</reference>). The former is better; Job maintained his own "uprightness" (<reference osisRef="Job.16.17">Job 16:17</reference>; <reference osisRef="Job.27.5">27:5</reference>, <reference osisRef="Job.27.6">6</reference>); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ (<reference osisRef="Song.5.10">So 5:10</reference>). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.

23. Elihu refers to himself as the divinely-sent (Job 32:8; 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23). with him-- if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as Umbreit, "man's upright course towards God" (Pr 14:2). The former is better; Job maintained his own "uprightness" (Job 16:17; 27:5, 6); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ (So 5:10). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.


24. Apodosis to <reference osisRef="Job.33.23">Job 33:23</reference>.

<hi type="bold">he--</hi>God.

<hi type="bold">Deliver--</hi>literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (<reference osisRef="Heb.9.12">He 9:12</reference>). "Obtained," literally, "found"; implying the earnest zeal, wisdom, and faithfulness of the finder, and the newness and joyousness of the finding. Jesus Christ could not but have found it, but still His seeking it was needed [Bengel], (<reference osisRef="Luke.15.8">Lu 15:8</reference>). God the Father, is the Finder (<reference osisRef="Ps.89.19">Psa 89:19</reference>). Jesus Christ the Redeemer, to whom He saith, Redeem (so Hebrew) him from going, &c. (<reference osisRef="2Cor.5.19">2Co 5:19</reference>).

<hi type="bold">ransom--</hi>used in a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a price paid for deliverance (<reference osisRef="Exod.21.30">Ex 21:30</reference>), an atonement (that is, means of selling at once, that is, reconciling "two" who are estranged), a covering, as of the ark with pitch, typical of what covers us sinners from wrath (<reference osisRef="Gen.6.14">Ge 6:14</reference>; <reference osisRef="Ps.32.1">Psa 32:1</reference>). The pit is primarily here the grave (<reference osisRef="Isa.38.17">Is 38:17</reference>), but the spiritual pit is mainly shadowed forth (<reference osisRef="Zech.9.11">Zec 9:11</reference>).

24. Apodosis to Job 33:23. he-- God. Deliver-- literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (He 9:12). "Obtained," literally, "found"; implying the earnest zeal, wisdom, and faithfulness of the finder, and the newness and joyousness of the finding. Jesus Christ could not but have found it, but still His seeking it was needed [Bengel], (Lu 15:8). God the Father, is the Finder (Psa 89:19). Jesus Christ the Redeemer, to whom He saith, Redeem (so Hebrew) him from going, &c. (2Co 5:19). ransom-- used in a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a price paid for deliverance (Ex 21:30), an atonement (that is, means of selling at once, that is, reconciling "two" who are estranged), a covering, as of the ark with pitch, typical of what covers us sinners from wrath (Ge 6:14; Psa 32:1). The pit is primarily here the grave (Is 38:17), but the spiritual pit is mainly shadowed forth (Zec 9:11).


25-28. Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (<reference osisRef="1Pet.1.11">1Pe 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>).

<hi type="bold">his flesh shall be fresher than a child's--</hi>so Naaman, <reference osisRef="2Kgs.5.14">2Ki 5:14</reference>, spiritually, <reference osisRef="John.3.3-John.3.7">Joh 3:3-7</reference>.

25-28. Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (1Pe 1:11, 12). his flesh shall be fresher than a child's-- so Naaman, 2Ki 5:14, spiritually, Joh 3:3-7.


29. Margin, "twice and thrice," alluding to <reference osisRef="Job.33.14">Job 33:14</reference>; once, by visions, <reference osisRef="Job.33.15-Job.33.17">Job 33:15-17</reference>; secondly, by afflictions, <reference osisRef="Job.33.19-Job.33.22">Job 33:19-22</reference>; now, by the "messenger," thirdly, <reference osisRef="Job.33.23">Job 33:23</reference>.

29. Margin, "twice and thrice," alluding to Job 33:14; once, by visions, Job 33:15-17; secondly, by afflictions, Job 33:19-22; now, by the "messenger," thirdly, Job 33:23.


30. Referring to <reference osisRef="Job.33.28">Job 33:28</reference> (<reference osisRef="Ps.50.13">Psa 50:13</reference>).

30. Referring to Job 33:28 (Psa 50:13).


<hi type="bold">32. justify--</hi>to do thee justice; and, if I can, consistently with it, to declare thee innocent. At <reference osisRef="Job.33.33">Job 33:33</reference> Elihu pauses for a reply; then proceeds in <reference osisRef="Job.34.1">Job 34:1</reference>. <chapter eID="Job.33"/>

32. justify-- to do thee justice; and, if I can, consistently with it, to declare thee innocent. At Job 33:33 Elihu pauses for a reply; then proceeds in Job 34:1.


<title type="x-s2">CHAPTER 34</title>
 <reference osisRef="Job.34.1-Job.34.37">Job 34:1-37</reference>.

<hi type="bold">1. answered--</hi>proceeded.

CHAPTER 34 Job 34:1-37. 1. answered-- proceeded.


2. This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.


<hi type="bold">3. palate--</hi>(See on <reference osisRef="Job.12.11">Job 12:11</reference>; <reference osisRef="Job.33.2">Job 33:2</reference>).

3. palate-- (See on Job 12:11; Job 33:2).


<hi type="bold">4. judgment--</hi>Let us select among the conflicting sentiments advanced, what will stand the test of examination.

4. judgment-- Let us select among the conflicting sentiments advanced, what will stand the test of examination.


<hi type="bold">5. judgment--</hi>my right. Job's own words (<reference osisRef="Job.13.18">Job 13:18</reference>; <reference osisRef="Job.27.2">27:2</reference>).

5. judgment-- my right. Job's own words (Job 13:18; 27:2).


6. Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (<reference osisRef="Job.27.4">Job 27:4</reference>, <reference osisRef="Job.27.5">5</reference>; <reference osisRef="Job.6.28">6:28</reference>). Maurer, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.

<hi type="bold">my wound--</hi>literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," <reference osisRef="Job.23.2">Job 23:2</reference>, Margin). My sickness (<reference osisRef="Job.6.4">Job 6:4</reference>; <reference osisRef="Job.16.13">16:13</reference>).

<hi type="bold">without transgression--</hi>without fault of mine to deserve it (<reference osisRef="Job.16.17">Job 16:17</reference>).

6. Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4, 5; 6:28). Maurer, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me. my wound-- literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; 16:13). without transgression-- without fault of mine to deserve it (Job 16:17).


7. (<reference osisRef="Job.15.16">Job 15:16</reference>). Image from the camel.

<hi type="bold">scorning--</hi>against God (<reference osisRef="Job.15.4">Job 15:4</reference>).

7. (Job 15:16). Image from the camel. scorning-- against God (Job 15:4).


8. Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (<reference osisRef="Job.9.22">Job 9:22</reference>, 23, 30; <reference osisRef="Job.21.7-Job.21.15">21:7-15</reference>), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.

8. Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22, 23, 30; 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.


<hi type="bold">9. with God--</hi>in intimacy (<reference osisRef="Ps.50.18">Psa 50:18</reference>, Margin).

9. with God-- in intimacy (Psa 50:18, Margin).


10. The true answer to Job, which God follows up (<reference osisRef="Job.38.1-Job.38.41">Job 38:1-41</reference>). Man is to believe God's ways are right, because they are His, not because we fully see they are so (<reference osisRef="Rom.9.14">Ro 9:14</reference>; <reference osisRef="Deut.32.4">De 32:4</reference>; <reference osisRef="Gen.18.25">Ge 18:25</reference>).

10. The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Ro 9:14; De 32:4; Ge 18:25).


11. Partly here; fully, hereafter (<reference osisRef="Jer.32.19">Jr 32:19</reference>; <reference osisRef="Rom.2.6">Ro 2:6</reference>; <reference osisRef="1Pet.1.17">1Pe 1:17</reference>; <reference osisRef="Rev.22.12">Re 22:12</reference>).

11. Partly here; fully, hereafter (Jr 32:19; Ro 2:6; 1Pe 1:17; Re 22:12).


<hi type="bold">12. (<reference osisRef="Job.8.3">Job 8:3</reference>). In opposition to Job, <reference osisRef="Job.34.5">Job 34:5</reference>, will not--</hi>cannot.

12. (Job 8:3). In opposition to Job, Job 34:5, will not-- cannot.


13. If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (<reference osisRef="Job.36.23">Job 36:23</reference>).

<hi type="bold">disposed--</hi>hath founded (<reference osisRef="Isa.44.7">Is 44:7</reference>), established the circle of the globe.

13. If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23). disposed-- hath founded (Is 44:7), established the circle of the globe.


14-15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [Umbreit], "If He had regard to himself (only), and were to gather unto Himself (<reference osisRef="Ps.104.29">Psa 104:29</reference>) man's spirit, &c. (which he sends forth, <reference osisRef="Ps.104.30">Psa 104:30</reference>; <reference osisRef="Eccl.12.7">Ec 12:7</reference>), all flesh must perish together," &c. (<reference osisRef="Gen.3.19">Ge 3:19</reference>). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.

14-15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [Umbreit], "If He had regard to himself (only), and were to gather unto Himself (Psa 104:29) man's spirit, &c. (which he sends forth, Psa 104:30; Ec 12:7), all flesh must perish together," &c. (Ge 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.


16. In <reference osisRef="Job.34.2">Job 34:2</reference>, Elihu had spoken to all in general, now he calls Job's special attention.

16. In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.


17. "Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (<reference osisRef="2Sam.23.3">2Sa 23:3</reference>).

<hi type="bold">govern--</hi>literally, "bind," namely, by authority (so "reign," <reference osisRef="1Sam.9.17">1Sa 9:17</reference>, Margin). Umbreit translates for "govern, repress wrath, namely, against Job for his accusations.

<hi type="bold">most just--</hi>rather, "Him who is at once mighty and just" (in His government of the world).

17. "Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (2Sa 23:3). govern-- literally, "bind," namely, by authority (so "reign," 1Sa 9:17, Margin). Umbreit translates for "govern, repress wrath, namely, against Job for his accusations. most just-- rather, "Him who is at once mighty and just" (in His government of the world).


18. Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (<reference osisRef="Exod.22.28">Ex 22:28</reference>). But Maurer with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with <reference osisRef="Job.34.19">Job 34:19</reference>.

18. Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Ex 22:28). But Maurer with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.


19. (<reference osisRef="Acts.10.34">Ac 10:34</reference>; <reference osisRef="2Chr.19.7">2Ch 19:7</reference>; <reference osisRef="Prov.22.2">Pr 22:2</reference>; <reference osisRef="Job.31.15">Job 31:15</reference>).

19. (Ac 10:34; 2Ch 19:7; Pr 22:2; Job 31:15).


<hi type="bold">20. they--</hi>"the rich" and "princes" who offend God.

<hi type="bold">the people--</hi>namely, of the guilty princes: guilty also themselves.

<hi type="bold">at midnight--</hi>image from a night attack of an enemy on a camp, which becomes an easy prey (<reference osisRef="Exod.12.29">Ex 12:29</reference>, <reference osisRef="Exod.12.30">30</reference>).

<hi type="bold">without hand--</hi>without visible agency, by the mere word of God (so <reference osisRef="Job.20.26">Job 20:26</reference>; <reference osisRef="Zech.4.6">Zec 4:6</reference>; <reference osisRef="Dan.2.34">Da 2:34</reference>).

20. they-- "the rich" and "princes" who offend God. the people-- namely, of the guilty princes: guilty also themselves. at midnight-- image from a night attack of an enemy on a camp, which becomes an easy prey (Ex 12:29, 30). without hand-- without visible agency, by the mere word of God (so Job 20:26; Zec 4:6; Da 2:34).


21. God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (<reference osisRef="Job.7.12">Job 7:12</reference>; <reference osisRef="2Chr.16.9">2Ch 16:9</reference>; <reference osisRef="Jer.32.19">Jr 32:19</reference>).

21. God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (Job 7:12; 2Ch 16:9; Jr 32:19).


<hi type="bold">22. shadow of death--</hi>thick darkness (<reference osisRef="Amos.9.2">Am 9:2</reference>, <reference osisRef="Amos.9.3">3</reference>; <reference osisRef="Ps.139.12">Psa 139:12</reference>).

22. shadow of death-- thick darkness (Am 9:2, 3; Psa 139:12).


23. (<reference osisRef="1Cor.10.13">1Co 10:13</reference>; <reference osisRef="Lam.3.32">La 3:32</reference>; <reference osisRef="Isa.27.8">Is 27:8</reference>). Better, as Umbreit, "He does not (needs not to) regard (as in <reference osisRef="Job.34.14">Job 34:14</reference>; <reference osisRef="Isa.41.20">Is 41:20</reference>) man long (so Hebrew, <reference osisRef="Gen.46.29">Ge 46:29</reference>) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (<reference osisRef="Job.11.10">Job 11:10</reference>, <reference osisRef="Job.11.11">11</reference>). So <reference osisRef="Job.34.24">Job 34:24</reference>, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.

23. (1Co 10:13; La 3:32; Is 27:8). Better, as Umbreit, "He does not (needs not to) regard (as in Job 34:14; Is 41:20) man long (so Hebrew, Ge 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10, 11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.


<hi type="bold">24. break in pieces--</hi>(<reference osisRef="Ps.2.9">Psa 2:9</reference>; <reference osisRef="Job.12.18">Job 12:18</reference>; <reference osisRef="Dan.2.21">Da 2:21</reference>).

24. break in pieces-- (Psa 2:9; Job 12:18; Da 2:21).


<hi type="bold">25. Therefore--</hi>because He knows all things (<reference osisRef="Job.34.21">Job 34:21</reference>). He knows their works, without a formal investigation (<reference osisRef="Job.34.24">Job 34:24</reference>).

<hi type="bold">in the night--</hi>suddenly, unexpectedly (<reference osisRef="Job.34.20">Job 34:20</reference>). Fitly in the night, as it was in it that the godless hid themselves (<reference osisRef="Job.34.22">Job 34:22</reference>). Umbreit, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.

25. Therefore-- because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24). in the night-- suddenly, unexpectedly (Job 34:20). Fitly in the night, as it was in it that the godless hid themselves (Job 34:22). Umbreit, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.


<hi type="bold">26. He striketh them--</hi>chasteneth.

<hi type="bold">as--</hi>that is, because they are wicked.

<hi type="bold">sight of others--</hi>Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (<reference osisRef="Job.40.12">Job 40:12</reference>; <reference osisRef="Exod.14.30">Ex 14:30</reference>; <reference osisRef="2Sam.12.12">2Sa 12:12</reference>).

26. He striketh them-- chasteneth. as-- that is, because they are wicked. sight of others-- Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (Job 40:12; Ex 14:30; 2Sa 12:12).


27-28. The grounds of their punishment in <reference osisRef="Job.34.26">Job 34:26</reference>. <reference osisRef="Job.34.28">Job 34:28</reference> states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.

27-28. The grounds of their punishment in Job 34:26. Job 34:28 states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.


29. (<reference osisRef="Prov.16.7">Pr 16:7</reference>; <reference osisRef="Isa.26.3">Is 26:3</reference>).

<hi type="bold">make trouble--</hi>rather, "condemn" (<reference osisRef="Rom.8.33">Ro 8:33</reference>, <reference osisRef="Rom.8.34">34</reference>). Maurer, from the reference being only to the godless, in the next clause, and <reference osisRef="Job.34.20">Job 34:20</reference> translates, "When God keeps quiet" (leaves men to perish) <reference osisRef="Ps.83.1">Psa 83:1</reference>; [Umbreit] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" <reference osisRef="Job.34.17">Job 34:17</reference>.

<hi type="bold">hideth ... face--</hi>(<reference osisRef="Job.23.8">Job 23:8</reference>, <reference osisRef="Job.23.9">9</reference>; <reference osisRef="Ps.13.1">Psa 13:1</reference>).

<hi type="bold">it be done--</hi>Whether it be against a guilty nation (<reference osisRef="2Kgs.18.9-2Kgs.18.12">2Ki 18:9-12</reference>) or an individual, that God acts so.

29. (Pr 16:7; Is 26:3). make trouble-- rather, "condemn" (Ro 8:33, 34). Maurer, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Psa 83:1; [Umbreit] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17. hideth... face-- (Job 23:8, 9; Psa 13:1). it be done-- Whether it be against a guilty nation (2Ki 18:9-12) or an individual, that God acts so.


<hi type="bold">30. Ensnared--</hi>into sin (<reference osisRef="1Kgs.12.28">1Ki 12:28</reference>, <reference osisRef="1Kgs.12.30">30</reference>). Or rather, "enthralled by further oppression," <reference osisRef="Job.34.26-Job.34.28">Job 34:26-28</reference>.

30. Ensnared-- into sin (1Ki 12:28, 30). Or rather, "enthralled by further oppression," Job 34:26-28.


31. Job accordingly says so (<reference osisRef="Job.40.3-Job.40.5">Job 40:3-5</reference>; <reference osisRef="Mic.7.9">Mi 7:9</reference>; <reference osisRef="Lev.26.41">Le 26:41</reference>). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. Umbreit and Maurer lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so <reference osisRef="Job.34.6">Job 34:6</reference>).

<hi type="bold">borne--</hi>namely, the penalty of sin, as in <reference osisRef="Lev.5.1">Le 5:1</reference>, <reference osisRef="Lev.5.17">17</reference>.

<hi type="bold">offend--</hi>literally, "to deal destructively or corruptly" (<reference osisRef="Neh.1.7">Ne 1:7</reference>).

31. Job accordingly says so (Job 40:3-5; Mi 7:9; Le 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. Umbreit and Maurer lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6). borne-- namely, the penalty of sin, as in Le 5:1, 17. offend-- literally, "to deal destructively or corruptly" (Ne 1:7).


32. (<reference osisRef="Job.10.2">Job 10:2</reference>; <reference osisRef="Ps.32.8">Psa 32:8</reference>; <reference osisRef="Ps.19.12">19:12</reference>; <reference osisRef="Ps.139.23">139:23</reference>, <reference osisRef="Ps.139.24">24</reference>).

<hi type="bold">no more--</hi>(<reference osisRef="Prov.28.13">Pr 28:13</reference>; <reference osisRef="Eph.4.22">Ep 4:22</reference>).

32. (Job 10:2; Psa 32:8; 19:12; 139:23, 24). no more-- (Pr 28:13; Ep 4:22).


33. Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [Umbreit]; or as Maurer, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.


34-35. Rather, "men ... will say to me, and the wise man (<reference osisRef="Job.34.2">Job 34:2</reference>, <reference osisRef="Job.34.10">10</reference>) who hearkens to me (will say), 'Job hath spoken,'" &c.

34-35. Rather, "men... will say to me, and the wise man (Job 34:2, 10) who hearkens to me (will say), 'Job hath spoken,'" &c.


36. Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.

<hi type="bold">tried--</hi>by calamities.

<hi type="bold">answers for wicked men--</hi>(See on <reference osisRef="Job.34.8">Job 34:8</reference>). Trials of the godly are not removed until they produce the effect designed.

36. Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job. tried-- by calamities. answers for wicked men-- (See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.


<hi type="bold">37. clappeth ... hands--</hi>in scorn (<reference osisRef="Job.27.23">Job 27:23</reference>; <reference osisRef="Ezek.21.17">Eze 21:17</reference>).

<hi type="bold">multiplieth ... words--</hi>(<reference osisRef="Job.11.2">Job 11:2</reference>; <reference osisRef="Job.35.16">35:16</reference>). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice. <chapter eID="Job.34"/>

37. clappeth... hands-- in scorn (Job 27:23; Eze 21:17). multiplieth... words-- (Job 11:2; 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.


<title type="x-s2">CHAPTER 35</title>
 <reference osisRef="Job.35.1-Job.35.16">Job 35:1-16</reference>.

<hi type="bold">2. more than--</hi>rather as in <reference osisRef="Job.9.2">Job 9:2</reference>; <reference osisRef="Job.25.4">25:4</reference>: "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with <reference osisRef="Job.9.17">Job 9:17</reference>; <reference osisRef="Job.16.12-Job.16.17">16:12-17</reference>; <reference osisRef="Job.27.2-Job.27.6">27:2-6</reference>. <reference osisRef="Job.4.17">Job 4:17</reference> is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.

CHAPTER 35 Job 35:1-16. 2. more than-- rather as in Job 9:2; 25:4: "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with Job 9:17; 16:12-17; 27:2-6. Job 4:17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.


3. Rather, explanatory of "this" in <reference osisRef="Job.35.2">Job 35:2</reference>, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (<reference osisRef="Job.34.9">Job 34:9</reference>). Job had said that the wicked, who use these very words, do not suffer for it (<reference osisRef="Job.21.13-Job.21.15">Job 21:13-15</reference>); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (<reference osisRef="Job.19.28">Job 19:28</reference>; <reference osisRef="Job.22.17">22:17</reference>).

3. Rather, explanatory of "this" in Job 35:2, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; 22:17).


<hi type="bold">4. companions--</hi>those entertaining like sentiments with thee (<reference osisRef="Job.34.8">Job 34:8</reference>, <reference osisRef="Job.34.36">36</reference>).

4. companions-- those entertaining like sentiments with thee (Job 34:8, 36).


5-8. Elihu like Eliphaz (<reference osisRef="Job.22.2">Job 22:2</reference>, <reference osisRef="Job.3.12">3, 12</reference>) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin.

<hi type="bold">behold the clouds, which are higher than thou--</hi>spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.

5-8. Elihu like Eliphaz (Job 22:2, 3, 12) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin. behold the clouds, which are higher than thou-- spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.


9. (<reference osisRef="Eccl.4.1">Ec 4:1</reference>.) Elihu states in Job's words (Job 24. 12; 30. 20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him.

9. (Ec 4:1.) Elihu states in Job's words (Job 24. 12; 30. 20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him.


10-13. But the reason is that the innocent sufferers often do not humbly seek God for succor; so to their "pride" is to be laid the blame of their ruin; also because (<reference osisRef="Job.35.13-Job.35.16">Job 35:13-16</reference>) they, as Job, instead of waiting God's time in pious trust, are prone to despair of His justice, when it is not immediately visible (<reference osisRef="Job.33.19-Job.33.26">Job 33:19-26</reference>). If the sufferer would apply to God with a humbled, penitent spirit, He would hear.

<hi type="bold">Where, &c.--</hi>(<reference osisRef="Jer.2.6">Jr 2:6</reference>, <reference osisRef="2Cor.2.8">8</reference>; <reference osisRef="Isa.51.13">Is 51:13</reference>).

<hi type="bold">songs--</hi>of joy at deliverance (<reference osisRef="Ps.42.8">Psa 42:8</reference>; <reference osisRef="Ps.149.5">149:5</reference>; <reference osisRef="Acts.16.25">Ac 16:25</reference>).

<hi type="bold">in the night--</hi>unexpectedly (<reference osisRef="Job.34.20">Job 34:20</reference>, <reference osisRef="Job.34.25">25</reference>). Rather, "in calamity."

10-13. But the reason is that the innocent sufferers often do not humbly seek God for succor; so to their "pride" is to be laid the blame of their ruin; also because (Job 35:13-16) they, as Job, instead of waiting God's time in pious trust, are prone to despair of His justice, when it is not immediately visible (Job 33:19-26). If the sufferer would apply to God with a humbled, penitent spirit, He would hear. Where, &c.-- (Jr 2:6, 8; Is 51:13). songs-- of joy at deliverance (Psa 42:8; 149:5; Ac 16:25). in the night-- unexpectedly (Job 34:20, 25). Rather, "in calamity."


<hi type="bold">14. Although thou sayest thou shalt not see him--</hi>(as a temporal deliverer; for he did look for a Redeemer after death, <reference osisRef="Job.19.25-Job.19.27">Job 19:25-27</reference>; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), <reference osisRef="Job.7.7">Job 7:7</reference>; <reference osisRef="Job.9.11">9:11</reference>; <reference osisRef="Job.23.3">23:3</reference>, <reference osisRef="Job.8.9">8, 9</reference>; yet, judgment ... ; therefore trust ... But the Hebrew favors Maurer, "How much less (will God ... regard, <reference osisRef="Job.35.13">Job 35:13</reference>), since thou sayest, that He does not regard thee." So in <reference osisRef="Job.4.19">Job 4:19</reference>. Thus Elihu alludes to Job's words (<reference osisRef="Job.19.7">Job 19:7</reference>; <reference osisRef="Job.30.20">30:20</reference>).

<hi type="bold">judgment--</hi>that is, thy cause, thy right; as in <reference osisRef="Ps.9.16">Psa 9:16</reference>; <reference osisRef="Prov.31.5">Pr 31:5</reference>, <reference osisRef="Prov.31.8">8</reference>.

<hi type="bold">trust--</hi>rather, "wait thou" on Him, patiently, until He take up thy cause (<reference osisRef="Ps.37.7">Psa 37:7</reference>).

14. Although thou sayest thou shalt not see him-- (as a temporal deliverer; for he did look for a Redeemer after death, Job 19:25-27; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), Job 7:7; 9:11; 23:3, 8, 9; yet, judgment...; therefore trust... But the Hebrew favors Maurer, "How much less (will God... regard, Job 35:13), since thou sayest, that He does not regard thee." So in Job 4:19. Thus Elihu alludes to Job's words (Job 19:7; 30:20). judgment-- that is, thy cause, thy right; as in Psa 9:16; Pr 31:5, 8. trust-- rather, "wait thou" on Him, patiently, until He take up thy cause (Psa 37:7).


15. As it is, because Job waited not trustingly and patiently (<reference osisRef="Job.35.14">Job 35:14</reference>; <reference osisRef="Num.20.12">Nu 20:12</reference>; <reference osisRef="Zeph.3.2">Zep 3:2</reference>; <reference osisRef="Mic.7.9">Mi 7:9</reference>), God hath visited ... ; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (<reference osisRef="Job.7.20">Job 7:20</reference>; <reference osisRef="Job.11.6">11:6</reference>). Maurer translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," Umbreit translates with the Rabbins, "multitude." Gesenius reads with the Septuagint and Vulgate needlessly, "transgression."

15. As it is, because Job waited not trustingly and patiently (Job 35:14; Nu 20:12; Zep 3:2; Mi 7:9), God hath visited...; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (Job 7:20; 11:6). Maurer translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," Umbreit translates with the Rabbins, "multitude." Gesenius reads with the Septuagint and Vulgate needlessly, "transgression."


16. Apodosis to <reference osisRef="Job.35.15">Job 35:15</reference>.

<hi type="bold">in vain--</hi>rashly. <chapter eID="Job.35"/>

16. Apodosis to Job 35:15. in vain-- rashly.


<title type="x-s2">CHAPTER 36</title>
 <reference osisRef="Job.36.1-Job.36.33">Job 36:1-33</reference>.

1-2. Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (<reference osisRef="Isa.9.13">Is 9:13</reference>; <reference osisRef="Jer.5.3">Jr 5:3</reference>). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (<reference osisRef="Job.36.2">Job 36:2</reference>). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, <reference osisRef="Job.32.18-Job.32.20">Job 32:18-20</reference>). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.

CHAPTER 36 Job 36:1-33. 1-2. Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Is 9:13; Jr 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.


<hi type="bold">3. from afar--</hi>not trite commonplaces, but drawn from God's mighty works.

<hi type="bold">ascribe righteousness--</hi>whereas Job ascribed unrighteousness (<reference osisRef="Job.34.10">Job 34:10</reference>, <reference osisRef="Job.34.12">12</reference>). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [Barnes].

3. from afar-- not trite commonplaces, but drawn from God's mighty works. ascribe righteousness-- whereas Job ascribed unrighteousness (Job 34:10, 12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [Barnes].


<hi type="bold">4. I will not "speak wickedly for God," as the friends (<reference osisRef="Job.13.4">Job 13:4</reference>, <reference osisRef="Job.7.8">7, 8</reference>)--</hi>that is, vindicate God by unsound arguments.

<hi type="bold">he that is perfect, &c.--</hi>Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (<reference osisRef="Job.21.34">Job 21:34</reference>).

4. I will not "speak wickedly for God," as the friends (Job 13:4, 7, 8)-- that is, vindicate God by unsound arguments. he that is perfect, &c.-- Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 21:34).


5. Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (<reference osisRef="Job.35.14">Job 35:14</reference>).

5. Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (Job 35:14).


<hi type="bold">6. right ... poor--</hi>He espouses the cause of the afflicted.

6. right... poor-- He espouses the cause of the afflicted.


7. (<reference osisRef="1Pet.3.12">1Pe 3:12</reference>). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (<reference osisRef="1Sam.2.8">1Sa 2:8</reference>; <reference osisRef="Ps.113.7">Psa 113:7</reference>, <reference osisRef="Ps.113.8">8</reference>). True of believers in the highest sense, already in part (<reference osisRef="1Pet.2.9">1Pe 2:9</reference>; <reference osisRef="Rev.1.6">Re 1:6</reference>); hereafter fully (<reference osisRef="Rev.5.10">Re 5:10</reference>; <reference osisRef="Job.22.5">Job 22:5</reference>).

<hi type="bold">and they are--</hi>that they may be.

7. (1Pe 3:12). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (1Sa 2:8; Psa 113:7, 8). True of believers in the highest sense, already in part (1Pe 2:9; Re 1:6); hereafter fully (Re 5:10; Job 22:5). and they are-- that they may be.


8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.


<hi type="bold">11. serve--</hi>that is, worship; as in <reference osisRef="Isa.19.23">Is 19:23</reference>. God is to be supplied (compare <reference osisRef="Isa.1.19">Is 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>).

11. serve-- that is, worship; as in Is 19:23. God is to be supplied (compare Is 1:19, 20).


12. (<reference osisRef="Job.33.18">Job 33:18</reference>).

<hi type="bold">without knowledge--</hi>that is, on account of their foolishness (<reference osisRef="Job.4.20">Job 4:20</reference>, <reference osisRef="Job.4.21">21</reference>).

12. (Job 33:18). without knowledge-- that is, on account of their foolishness (Job 4:20, 21).


13-15. Same sentiment as <reference osisRef="Job.36.11">Job 36:11</reference>, <reference osisRef="Job.36.12">12</reference>, expanded.

<hi type="bold">hypocrites--</hi>or, the ungodly [Maurer]; but "hypocrites" is perhaps a distinct class from the openly wicked (<reference osisRef="Job.36.12">Job 36:12</reference>).

<hi type="bold">heap up wrath--</hi>of God against themselves (<reference osisRef="Rom.2.5">Ro 2:5</reference>). Umbreit translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (<reference osisRef="Job.27.8">Job 27:8</reference>, <reference osisRef="Job.27.10">10</reference>); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (<reference osisRef="Job.36.8">Job 36:8</reference>).

13-15. Same sentiment as Job 36:11, 12, expanded. hypocrites-- or, the ungodly [Maurer]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12). heap up wrath-- of God against themselves (Ro 2:5). Umbreit translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (Job 27:8, 10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).


16. Rather, "He will lead forth thee also out of the jaws of a strait" (<reference osisRef="Ps.18.19">Psa 18:19</reference>; <reference osisRef="Ps.118.5">118:5</reference>).

<hi type="bold">broad place--</hi>expresses the liberty, and the well-supplied "table" the abundance of the prosperous (<reference osisRef="Ps.23.5">Psa 23:5</reference>; <reference osisRef="Isa.25.6">Is 25:6</reference>).

16. Rather, "He will lead forth thee also out of the jaws of a strait" (Psa 18:19; 118:5). broad place-- expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Psa 23:5; Is 25:6).


17. Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [Maurer]; or rather, as Umbreit, referring to Job 34:5-7, 36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, <reference osisRef="Jer.51.9">Jr 51:9</reference>, playing on the double meaning of "judgment") and justice shall closely follow each other [Umbreit].

17. Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [Maurer]; or rather, as Umbreit, referring to Job 34:5-7, 36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jr 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [Umbreit].


18. (<reference osisRef="Num.16.45">Nu 16:45</reference>; <reference osisRef="Ps.49.6">Psa 49:6</reference>, <reference osisRef="Ps.49.7">7</reference>; <reference osisRef="Matt.16.26">Mt 16:26</reference>). Even the "ransom" by Jesus Christ (<reference osisRef="Job.33.24">Job 33:24</reference>) will be of no avail to wilful despisers (<reference osisRef="Heb.10.26-Heb.10.29">He 10:26-29</reference>).

<hi type="bold">with his stroke--</hi>(<reference osisRef="Job.34.26">Job 34:26</reference>). Umbreit translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (<reference osisRef="Job.34.7">Job 34:7</reference>; <reference osisRef="Job.27.23">27:23</reference>). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (<reference osisRef="Job.36.17">Job 36:17</reference>), so "ransom" ("seduce") to "will he esteem riches" (<reference osisRef="Job.36.19">Job 36:19</reference>). Thus, <reference osisRef="Job.36.18">Job 36:18</reference> is the transition between <reference osisRef="Job.36.17">Job 36:17</reference> and <reference osisRef="Job.36.19">Job 36:19</reference>.

18. (Nu 16:45; Psa 49:6, 7; Mt 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (He 10:26-29). with his stroke-- (Job 34:26). Umbreit translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.


<hi type="bold">19. forces of strength--</hi>that is, resources of wealth (<reference osisRef="Ps.49.7">Psa 49:7</reference>; <reference osisRef="Prov.11.4">Pr 11:4</reference>).

19. forces of strength-- that is, resources of wealth (Psa 49:7; Pr 11:4).


<hi type="bold">20. Desire--</hi>pant for. Job had wished for death (<reference osisRef="Job.3.3-Job.3.9">Job 3:3-9</reference>, &c.).

<hi type="bold">night--</hi>(<reference osisRef="John.9.4">Joh 9:4</reference>).

<hi type="bold">when--</hi>rather, "whereby."

<hi type="bold">cut off--</hi>literally, "ascend," as the corn cut and lifted upon the wagon or stack (<reference osisRef="Job.36.26">Job 36:26</reference>); so "cut off," "disappear."

<hi type="bold">in their place--</hi>literally, "under themselves"; so, without moving from their place, on the spot, suddenly (<reference osisRef="Job.40.12">Job 40:12</reference>) [Maurer]. Umbreit's translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (<reference osisRef="Job.10.22">Job 10:22</reference>); therefore desire it not.

20. Desire-- pant for. Job had wished for death (Job 3:3-9, &c.). night-- (Joh 9:4). when-- rather, "whereby." cut off-- literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear." in their place-- literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [Maurer]. Umbreit's translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.


<hi type="bold">21. regard--</hi>literally, "turn thyself to."

<hi type="bold">iniquity--</hi>namely, presumptuous speaking against God (<reference osisRef="Job.34.5">Job 34:5</reference>, and above, see on <reference osisRef="Job.36.17">Job 36:17</reference>, <reference osisRef="Job.36.18">18</reference>).

<hi type="bold">rather than--</hi>to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast <reference osisRef="Heb.11.25">He 11:25</reference>).

21. regard-- literally, "turn thyself to." iniquity-- namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17, 18). rather than-- to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast He 11:25).


22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.

<hi type="bold">exalteth--</hi>rather, doeth lofty things, shows His exalted power [Umbreit] (<reference osisRef="Ps.21.13">Psa 21:13</reference>).

<hi type="bold">teacheth--</hi>(<reference osisRef="Ps.94.12">Psa 94:12</reference>, &c.). The connection is, returning to <reference osisRef="Job.36.5">Job 36:5</reference>, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (<reference osisRef="Isa.40.13">Is 40:13</reference>, <reference osisRef="Isa.40.14">14</reference>; <reference osisRef="Rom.11.34">Ro 11:34</reference>; <reference osisRef="1Cor.2.16">1Co 2:16</reference>). So the transition to <reference osisRef="Job.36.23">Job 36:23</reference> is natural. Umbreit with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.

22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works. exalteth-- rather, doeth lofty things, shows His exalted power [Umbreit] (Psa 21:13). teacheth-- (Psa 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Is 40:13, 14; Ro 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. Umbreit with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.


26. (<reference osisRef="Job.37.13">Job 37:13</reference>). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.

<hi type="bold">know him not--</hi>only in part (<reference osisRef="Job.36.25">Job 36:25</reference>; <reference osisRef="1Cor.13.12">1Co 13:12</reference>).

<hi type="bold">his years--</hi>(<reference osisRef="Ps.90.2">Psa 90:2</reference>; <reference osisRef="Ps.102.24">102:24</reference>, <reference osisRef="Ps.102.27">27</reference>); applied to Jesus Christ (<reference osisRef="Heb.1.12">He 1:12</reference>).

26. (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand. know him not-- only in part (Job 36:25; 1Co 13:12). his years-- (Psa 90:2; 102:24, 27); applied to Jesus Christ (He 1:12).


27-28. The marvellous formation of rain (so <reference osisRef="Job.5.9">Job 5:9</reference>, <reference osisRef="Job.5.10">10</reference>).

<hi type="bold">maketh small--</hi>Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (<reference osisRef="Ps.147.8">Psa 147:8</reference>). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (<reference osisRef="Job.40.1">Job 40:1</reference>).

27-28. The marvellous formation of rain (so Job 5:9, 10). maketh small-- Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Psa 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).


29. (<reference osisRef="Job.37.5">Job 37:5</reference>). God's marvels in thunder and lightnings.

<hi type="bold">spreadings, &c.--</hi>the canopy of thick clouds, which covers the heavens in a storm (<reference osisRef="Ps.105.39">Psa 105:39</reference>).

<hi type="bold">the noise--</hi>"crashing"; namely, thunder.

<hi type="bold">of his tabernacle--</hi>God being poetically said to have His pavilion amid dark clouds (<reference osisRef="Ps.18.11">Psa 18:11</reference>; <reference osisRef="Isa.40.22">Is 40:22</reference>).

29. (Job 37:5). God's marvels in thunder and lightnings. spreadings, &c.-- the canopy of thick clouds, which covers the heavens in a storm (Psa 105:39). the noise-- "crashing"; namely, thunder. of his tabernacle-- God being poetically said to have His pavilion amid dark clouds (Psa 18:11; Is 40:22).


<hi type="bold">30. light--</hi>lightning.

<hi type="bold">it--</hi>His tabernacle (<reference osisRef="Job.36.29">Job 36:29</reference>). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.

<hi type="bold">spread--</hi>is repeated from <reference osisRef="Job.36.29">Job 36:29</reference> to form an antithesis. "He spreads not only clouds, but light."

<hi type="bold">covereth the bottom--</hi>roots.

<hi type="bold">of the sea--</hi>namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in <reference osisRef="Ps.18.14">Psa 18:14</reference>, <reference osisRef="Ps.18.15">15</reference>, the discovering of "the channels of waters" follows the "lightnings." Umbreit translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (<reference osisRef="Ps.104.2">Psa 104:2</reference>). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.

30. light-- lightning. it-- His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture. spread-- is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light." covereth the bottom-- roots. of the sea-- namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Psa 18:14, 15, the discovering of "the channels of waters" follows the "lightnings." Umbreit translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Psa 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.


31. These (rain and lightnings) are marvellous and not to be understood (<reference osisRef="Job.36.29">Job 36:29</reference>), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (<reference osisRef="Job.37.13">Job 37:13</reference>; <reference osisRef="Job.38.23">38:23</reference>, <reference osisRef="Job.38.27">27</reference>; <reference osisRef="Acts.14.17">Ac 14:17</reference>).

31. These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; 38:23, 27; Ac 14:17).


32. Rather, "He covereth (both) His hands with light (lightning, <reference osisRef="Job.37.3">Job 37:3</reference>, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, <reference osisRef="Ps.8.2">Psa 8:2</reference>; <reference osisRef="Ps.139.20">139:20</reference>; <reference osisRef="Job.21.19">Job 21:19</reference>). Thus, as in <reference osisRef="Job.36.31">Job 36:31</reference>, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (<reference osisRef="Job.36.33">Job 36:33</reference>) [Umbreit].

32. Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Psa 8:2; 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [Umbreit].