Job · Chapter 34

Verse 1. Furthermore Elihu answered and said — Job making no reply to what Elihu had said, probably because he saw that he had touched the particular point in which he was especially defective, Elihu carries the charge a little higher, and tells him, with more sharpness than before, that there were some words in his discourse which sounded in his ears as if he accused God’s justice and goodness: for what else did he mean when he complained that God did not do him right, and that he destroyed alike both good and bad? Which rash assertions Elihu overthrows from the consideration of the sovereign dominion, power, righteousness, and wisdom of God. That it was impossible God could act unjustly: for were he so disposed, what could hinder him from annihilating the whole human race at once? He needed only withdraw his preserving power, and they would instantly fall into dust. Since, then, he did not act in this manner, but his ways were perfectly agreeable to righteousness, he was not to be addressed in so rude a manner as Job had made use of. Reverence and respect were due to earthly princes; how much more to Him in whose sight the prince and beggar were the same! for he was the Maker of them all. That though God would look with a merciful eye on the infirmities of human nature, when accompanied with humility, yet the arrogant were sure to find no favour at his hands; he would not fail to execute his vengeance on them, that they might be an example to others. That submission and resignation were the behaviour fit for man in the presence of God; and therefore, toward the conclusion of the chapter, he represents to Job what behaviour and discourse would have better become him than that which he had used.

1. Elihu spake — Literally, answered. (See note on Job 3:2.) Elihu waits for Job to respond. The chapter is devoted to establishing the justice of God. Elihu does not argue so much from instances of divine providence as from the necessity of the divine nature, and from the fact that God founded, upholds, and continues to govern, the world. His reasoning is not inductive, but rather through the intuitions of the moral sense. Man feels that God must do right — a like argument to that which Goethe employs in proof of the divine existence. His government is comprehensive and impartial. The high and the low are punished with equal severity. That government is founded in wisdom: certainly man can not improve upon it. (Verse 33.) The language is more severe than we should have expected from the opening remarks of Elihu; yet it is marked by a deference which was wanting on the part of the friends. He who speaks under the divine impulse must at times utter unwelcome truths.

PROOF FROM THE NATURE AND ADMINISTRATION OF GOD THAT MAN HAS NO RIGHT TO DOUBT GOD’S RIGHTEOUSNESS OR JUSTICE. Chap. 34.

EXORDIUM, 2-9. a. An appeal to the wise that they shall hearken with the ear of the understanding, and subject his argument to the ordeal of reason, 2-4.

V. 2. Ear-The ear, is put for the mind to which things are conveyed by it.

Verses 2-4. Hear my words O ye wise men — Who are here present: do you judge whether what I have said, and have still further to say, be not reasonable and true. For the ear trieth words — Man’s mind judgeth of the truth and propriety of things spoken and heard; as the mouth tasteth meat — And distinguishes what is sweet and palatable from what is otherwise. The ear is put for the mind, to which things are conveyed by it. Let us choose to us judgment — Let us agree to examine the business, that we may be able to pronounce a righteous judgment. Let us not contend for victory, but for truth and justice. Let us know among ourselves what is good — Let us show one another who hath the best cause.

2. O ye wise — Other listeners than Job and the three were probably present; and either to them or an imaginary audience he now makes his appeal. This circuitous mode of address helps to relieve the severity of the chastisement he is about to administer to Job.

Verse 3. The ear trieth words] I do not think, with Calmet, that the inward ear, or judgment, is meant simply. The Asiatics valued themselves on the nice and harmonious collection of words, both in speaking and in writing; and perhaps it will be found here that Elihu labours as much for harmonious versification as for pious and weighty sentiments. To connect sense with sound was an object of general pursuit among the Hebrew, Arabic, and Persian poets; and so fond are the latter of euphony, that they often sacrifice both sense and sentiment to it; and some of the Greek poets are not exempt from this fault.

Verses 2-4. Hear my words O ye wise men — Who are here present: do you judge whether what I have said, and have still further to say, be not reasonable and true. For the ear trieth words — Man’s mind judgeth of the truth and propriety of things spoken and heard; as the mouth tasteth meat — And distinguishes what is sweet and palatable from what is otherwise. The ear is put for the mind, to which things are conveyed by it. Let us choose to us judgment — Let us agree to examine the business, that we may be able to pronounce a righteous judgment. Let us not contend for victory, but for truth and justice. Let us know among ourselves what is good — Let us show one another who hath the best cause.

3. As the mouth tasteth — Literally, As the palate tastes in order to eat. See note on Job 33:2, and 12:11.

V. 4. Let us-Not contend for victory, but for truth and equity. Know-Let us shew one another who hath the best cause.

Verse 4. Let us choose to us judgment] Let us not seek the applause of men, nor contend for victory. Let our aim be to obtain correct views and notions of all things; and let us labour to find out what is good.

Verses 2-4. Hear my words O ye wise men — Who are here present: do you judge whether what I have said, and have still further to say, be not reasonable and true. For the ear trieth words — Man’s mind judgeth of the truth and propriety of things spoken and heard; as the mouth tasteth meat — And distinguishes what is sweet and palatable from what is otherwise. The ear is put for the mind, to which things are conveyed by it. Let us choose to us judgment — Let us agree to examine the business, that we may be able to pronounce a righteous judgment. Let us not contend for victory, but for truth and justice. Let us know among ourselves what is good — Let us show one another who hath the best cause.

4. Choose judgment — Better, Prove the right. He proposes to bring to the touchstone of right the matter at issue between Job and his God. Compare 1 Thessalonians 5:21.

b. Elihu proceeds to cite Job’s objectionable sayings, which he thinks contain the most dangerous sentiments of the wicked, and which reasonably give rise to suspicions as to the company and associations of Job, 5-9.

V. 5. Said-I am so far righteous, that I have not deserved, such hard usage from God. Had taken-So Job had said, Job 27:2, he denies me that which is just and equal, to give me a fair hearing.

Verse 5. Job hath said, I am righteous] Job had certainly said the words attributed to him by Elihu, particularly in Job 27:2, &c., but it was in vindication of his aspersed character that he had asserted his own righteousness, and in a different sense to that in which Elihu appears to take it up. He asserted that he was righteous quoad the charges his friends had brought against him. And he never intimated that he had at all times a pure heart, and had never transgressed the laws of his Maker. It is true also that he said, God hath taken away my judgment; but he most obviously does not mean to charge God with injustice, but to show that he had dealt with him in a way wholly mysterious, and not according to the ordinary dispensations of his providence; and that he did not interpose in his behalf, while his friends were overwhelming him with obloquy and reproach.

Verses 5, 6. Job hath said, I am righteous — I am so far righteous that I have not deserved, nor had any reason to expect, such hard usage from God. God hath taken away my judgment — So Job had said, Job 27:2; that is, he denies me that which is just and equal, namely, to give me a fair hearing. Should I lie against my right — Thus Job had spoken in effect, Job 27:4-6. Should I falsely accuse myself of sins of which I am not guilty? Should I betray mine own cause, and deny that integrity which I am conscious I possess? My wound is incurable without transgression — Without any such crying sin as might reasonably bring down such terrible judgments upon my head.

Verse 5. Job hath said—God hath taken away my judgment. See on Job 27:2. Elihu, in every accusation, takes or turns Job’s words in a wrong sense. Job meant that God had varied, in regard of him, the general rule of judging men.

5. For Job hath said — See outline, page 202. Job has been guilty of a twofold error; first in asserting his own righteousness, and secondly in declaring that God had not treated him according to right. Job 10:7; 27:6, 2. The first of these citations is but preparatory to the second, which contains the theme he is about to treat, and which is taken verbally from Job 27:2.

V. 6. Should I lie-So Job had said in effect, Job 27:4,5,6, should I falsely accuse myself of sins of which I am not guilty? Without transgression-Without any such crying, sin, as might reasonably bring down such terrible judgments upon my head.

Verse 6. Should I lie against my right?] Should I acknowledge myself the sinner which they paint me, and thus lie against my right to assert and maintain my innocence?

My wound is incurable without transgression.] If this translation is correct, the meaning of the place is sufficiently evident. In the tribulation which I endure, I am treated as if I were the worst of culprits; and I labour under incurable maladies and privations, though without any cause on my part for such treatment. This was all most perfectly true; it is the testimony which God himself gives of Job, that “he was a perfect and upright man, fearing God and eschewing evil;” and that “Satan had moved the Lord against him, to destroy him, WITHOUT A CAUSE. See Job 1:1; 2:3. The Chaldee translates thus:—

“On account of my judgment,

I will make the son of man a liar,

who sends forth arrows without sin.”

Mr. Good thus:—

“Concerning my cause I am slandered;

He hath reversed my lot without a trespass.”

The latter clause is the most deficient, [vp ylb yxj vwna; Miss Smith’s translation of which is the best I have met with: “A man cut off, without transgression.” The word yxj chitstsi, which we translate my wound, signifies more literally, my arrow; and if we take it as a contracted noun, yxj chitstsey for µyxj chitstsim, it means calamities. vwna anush, which we translate incurable, may be the noun enosh, wicked, miserable man; and then the whole may be read thus: “A man of calamities without transgression.” I suffer the punishment of an enemy to God, while free from transgression of this kind.

Verses 5, 6. Job hath said, I am righteous — I am so far righteous that I have not deserved, nor had any reason to expect, such hard usage from God. God hath taken away my judgment — So Job had said, Job 27:2; that is, he denies me that which is just and equal, namely, to give me a fair hearing. Should I lie against my right — Thus Job had spoken in effect, Job 27:4-6. Should I falsely accuse myself of sins of which I am not guilty? Should I betray mine own cause, and deny that integrity which I am conscious I possess? My wound is incurable without transgression — Without any such crying sin as might reasonably bring down such terrible judgments upon my head.

6. Should I lie against my right, etc. — Though this is not exactly, it is virtually, the language of Job. Compare, for instance, Job 6:4; 9:17, 20; 16:8. The sense of the first clause is, according to Schlottmann, “Shall I declare myself guilty while I know myself innocent?” But the reading of Hitzig is more exact and terse: “Against my right I shall lie;” that is, With right on my side I am accounted a liar in maintaining it. My wound — Literally, My arrow — the cause, by synecdoche, put for the effect. Job 6:4.

V. 7. Like water-Abundantly and greedily: who doth so break forth into scornful expressions, not only against his friends, but in some sort against God himself.

Verse 7. Drinketh up scorning like water?] This is a repetition of the charge made against Job by Eliphaz, Job 15:16. It is a proverbial expression, and seems to be formed, as a metaphor, from a camel drinking, who takes in a large draught of water, even the most turbid, on its setting out on a journey in a caravan, that it may serve it for a long time. Job deals largely in scorning; he fills his heart with it.

Verses 7-9. Who drinketh up scorning like water — That is, abundantly and greedily: who doth so break forth into scornful expressions, not only against his friends, but, in some sort, even against God himself. The Hebrew may be interpreted, What man, being like Job, would drink up scorning? &c. That a wicked or foolish man should act thus, is not strange; but that a man of such piety, gravity, wisdom, and authority, as Job, should be guilty of such a sin, this is wonderful. Which walketh with wicked men — Although I dare not say he is a wicked man, yet in this matter he speaks and acts like one of the wicked. For he hath said — Not absolutely, and in express terms, but by consequence, It profiteth a man nothing. &c. — That though a man study to please God, he shall not be profited by it. For he said that good men were no less, nay, sometimes more miserable here than the wicked, Job 9:22, and 30:26. And that, for his part, he was no gainer, as to this life, by his piety, but a loser, and that God showed him no more kindness and compassion than he usually did to the vilest of men.

7. Drinketh up scorning like water — He uses against Job one of the figures of Eliphaz, (see note on Job 15:16,) in which “iniquity” is the subject instead of “scorning,” as here.

V. 8. Who goeth-Although I dare not say, that he is a wicked man, yet in this matter he speaks and acts like one of them.

Verse 8. Which goeth in company with the workers of iniquity] This is an allusion to a caravan: all kinds of persons are found there; but yet a holy and respectable man might be found in that part of the company where profligates assembled. But surely this assertion of Elihu was not strictly true; and the words literally translated, will bear a less evil meaning: “Job makes a track jra arach, to join fellowship, hrbjl lechebrah, with the workers of iniquity;” i.e., Job’s present mode of reasoning, when he says, “I am righteous, yet God hath taken away my judgment,” is according to the assertion of sinners, who say, “There is no profit in serving God; for, if a man be righteous, he is not benefited by it, for God does not vindicate a just man’s cause against his oppressors.” By adopting so much of their creed, he intimates that Job is taking the steps that lead to fellowship with them. See Job 34:9.

Verses 7-9. Who drinketh up scorning like water — That is, abundantly and greedily: who doth so break forth into scornful expressions, not only against his friends, but, in some sort, even against God himself. The Hebrew may be interpreted, What man, being like Job, would drink up scorning? &c. That a wicked or foolish man should act thus, is not strange; but that a man of such piety, gravity, wisdom, and authority, as Job, should be guilty of such a sin, this is wonderful. Which walketh with wicked men — Although I dare not say he is a wicked man, yet in this matter he speaks and acts like one of the wicked. For he hath said — Not absolutely, and in express terms, but by consequence, It profiteth a man nothing. &c. — That though a man study to please God, he shall not be profited by it. For he said that good men were no less, nay, sometimes more miserable here than the wicked, Job 9:22, and 30:26. And that, for his part, he was no gainer, as to this life, by his piety, but a loser, and that God showed him no more kindness and compassion than he usually did to the vilest of men.

8. In company — Literally, To the company. That Job should have uttered such words (verses 5 and 6) stirs the indignation of Elihu. His zeal for God and the truth leads him, like the friends, into embittered language and unjustifiable assault. His view is in general just, that the language a man speaks betokens the company he keeps. He intimates that the complaints Job makes are merely the sentiments of the utterly godless, though in another guise. Like sentiments lead to like company, and, vice versa, as we see in the following verse, low associations give rise to low ideas. Dr. Clarke thinks there is an allusion here to a caravan, in which all kinds of persons were found.

V. 9. He said-Not in express terms, but by consequence; because he said that good men were no less, nay, sometimes more miserable here than the wicked.

Verses 7-9. Who drinketh up scorning like water — That is, abundantly and greedily: who doth so break forth into scornful expressions, not only against his friends, but, in some sort, even against God himself. The Hebrew may be interpreted, What man, being like Job, would drink up scorning? &c. That a wicked or foolish man should act thus, is not strange; but that a man of such piety, gravity, wisdom, and authority, as Job, should be guilty of such a sin, this is wonderful. Which walketh with wicked men — Although I dare not say he is a wicked man, yet in this matter he speaks and acts like one of the wicked. For he hath said — Not absolutely, and in express terms, but by consequence, It profiteth a man nothing. &c. — That though a man study to please God, he shall not be profited by it. For he said that good men were no less, nay, sometimes more miserable here than the wicked, Job 9:22, and 30:26. And that, for his part, he was no gainer, as to this life, by his piety, but a loser, and that God showed him no more kindness and compassion than he usually did to the vilest of men.

9. It profiteth a man nothing, etc. — Job had, indeed, used a similar expression, (Job 21:15,) but had applied it to the wicked. He had maintained the contrary, (Job 17:9; 21:15; 28:28,) though it must be admitted that some of Job’s repinings are susceptible of such an interpretation (Job 9:22-25; 21:7; 24:1) as he himself seems to have felt at the close of his description of the happiness of the wicked. (Job 21:7-15.) The variations, if not errors, Elihu makes in his citations from Job are no more than might have been expected from one who had to rely solely on his memory for the points made in the course of the long discussion. They serve to illustrate and demonstrate the reality of the debate, and more particularly the genuineness of the Elihu section. Had Elihu’s speeches been an interpolation, (see Excursus VI,) as some German commentators hold, ordinary prudence, to say nothing of human workmanship in general, would have furnished joinering different from this. Main division. ELIHU FORMULATES AND REFUTES JOB’S ERROR BY A COUNTER PROPOSITION: THE NATURE OF GOD NOT ONLY DECLARES IT IMPOSSIBLE FOR GOD TO DO WRONG, BUT

Verse 10. Far be it from God] Rather, Wickedness, far be that from God; and from iniquity, the Almighty. The sense is sufficiently evident without the paraphrase in our version.

Verses 10-12. Hearken to me, ye men of understanding — Ye who are present, and understand these things, do you judge between Job and me. Far be it from God that he should do wickedness — This I must lay down as a principle, that the righteous and holy God neither does nor can deal unjustly with Job, or with any man, as Job insinuates that God hath dealt with him. For the work of a man — That is, the reward of his work; shall he render unto him, &c. — Job’s afflictions, though great and distressing, are not undeserved, but justly inflicted upon him, both for the original corruption of his nature, and for many actual transgressions, which are known to God, though Job, through partiality, may not see them. And Job’s piety shall be recompensed, it may be, in this life, but undoubtedly in the next; and therefore piety is not unprofitable, as Job signifies. Neither will the Almighty pervert judgment — As Job hath erroneously affirmed.

NECESSITATES RIGHT DOING IN ALL HIS WORKS, 10-30.

a. The proposition is stated (10-12) and enforced by the consideration that the creation and continued preservation of the world, and all that live, imply that God, because of his almightiness thus declared, and who consequently must forever be independent of all, must be animated by love for his creatures. “An almighty, and at the same time an unjust, God, is an unimaginable thought.” — Hengstenberg. Vers. 10-15. Comp. Bildad’s position, Job 8:3.

10. Men of understanding — Literally, Men of heart. Far be it from God — Far from God be wickedness, and iniquity (far be it) from the Almighty! The italics in A.V. are not needed. The word rendered far is a strong expression of aversion. He abhors the thought that wickedness should or could belong to God. If such were the case, man would have to deal with an infinite monster. The entrance of evil into the divine nature would be the wreck of right, of justice, and of all hope. Happy are we that we have not to harbour the thought of omnipotence linked with evil. “If God is the author of evil, he is consequently not good; and if he is not good, he is not God.” — Basil the Great.

Verse 11. For the work of a man shall he render] God ever will do justice; the righteous shall never be forsaken, nor shall the wicked ultimately prosper.

Verses 10-12. Hearken to me, ye men of understanding — Ye who are present, and understand these things, do you judge between Job and me. Far be it from God that he should do wickedness — This I must lay down as a principle, that the righteous and holy God neither does nor can deal unjustly with Job, or with any man, as Job insinuates that God hath dealt with him. For the work of a man — That is, the reward of his work; shall he render unto him, &c. — Job’s afflictions, though great and distressing, are not undeserved, but justly inflicted upon him, both for the original corruption of his nature, and for many actual transgressions, which are known to God, though Job, through partiality, may not see them. And Job’s piety shall be recompensed, it may be, in this life, but undoubtedly in the next; and therefore piety is not unprofitable, as Job signifies. Neither will the Almighty pervert judgment — As Job hath erroneously affirmed.

11. The work of a man — l[p. The same as in Job 7:2, (which see,) and, like the Sanscrit karman, involves the ideas of deed and desert. The deed essentially contains the desert, so that in the thought of man, as well as that of God, the one necessitates the other. For — Rather, or much more. And cause every man to find, etc. — The literal rendering of this clause discloses a startling element of retribution. It reads: “According to a man’s way, He causeth it to find him.” However wide the orbit in which retribution moves, sooner or later it overtakes the evil-doer. See note, 4:8.

V. 12. Pervert-As Job hath affirmed.

Verses 10-12. Hearken to me, ye men of understanding — Ye who are present, and understand these things, do you judge between Job and me. Far be it from God that he should do wickedness — This I must lay down as a principle, that the righteous and holy God neither does nor can deal unjustly with Job, or with any man, as Job insinuates that God hath dealt with him. For the work of a man — That is, the reward of his work; shall he render unto him, &c. — Job’s afflictions, though great and distressing, are not undeserved, but justly inflicted upon him, both for the original corruption of his nature, and for many actual transgressions, which are known to God, though Job, through partiality, may not see them. And Job’s piety shall be recompensed, it may be, in this life, but undoubtedly in the next; and therefore piety is not unprofitable, as Job signifies. Neither will the Almighty pervert judgment — As Job hath erroneously affirmed.

12. Surely — The word is radically the amen, verily, of the New Testament. In no stronger language could he lay down the proposition he is about to illustrate — God cannot do wrong. The titles God bears — El and Shaddai — are a guarantee that evil can in no form belong to God. “Sin, unrighteousness, dwells only in the sphere of the finite.” Dr. Samuel Clarke treats verses 10-12 in two sermons on “The Justice of God.”

V. 13. Who-Who or where is his superior that made the world, and, then delivered the government of it to God? God himself is the sole creator, the absolute Lord of all, and therefore cannot do unjustly: because the creator and Lord of the world must needs have all possible perfections in himself, and amongst others, perfect justice. Disposed-Or, committed, to him, to be governed by him, in the name, of his Lord, to whom he must give an account.

Verse 13. Who hath given him a charge] Who is it that governs the world? Is it not God? Who disposes of all things in it? Is it not the Almighty, by his just and merciful providence? The government of the world shows the care, the justice, and the mercy of God.

Verse 13. Who hath given him a charge over the earth? — Over the inhabitants of the earth, to rule them according to his laws, and to give an account to him thereof? Who or where is his superior, that made the world, and then delivered the government of it to God? There is no such person. God himself is the sole Creator, the supreme, absolute Lord of all, and therefore cannot act unjustly; because the Creator and Lord of the world must needs have all possible perfections in himself, and, among others, perfect justice; and because he is of himself all-sufficient, and independent of all other beings, and able to do and procure whatsoever he pleaseth; and therefore as he hath no inclination, so he hath no temptation to any unrighteous action; this being generally the reason of all the unrighteous actions in the world, that the persons who do them either are obliged to do them to gratify some superior who commands them, or else they want or desire something which they cannot justly obtain. For he would be a monster, and not a man, who would take away any thing by injustice or violence which he might have by right. Or who hath disposed the whole world? — “He did not receive the government of the world from any above himself; nor is there any higher being, whose authority he may be thought to dread, and for fear of whom he may be tempted to act unjustly.” — Bishop Patrick. The Hebrew of the former clause, hxra wyl[ dqp ym, mi pakad gnalaiv artzah, the phraseology of which is rather peculiar, is rendered by Chappelow, Who enjoined him to create the earth? and by some others, Who on earth can be his overseer? The meaning evidently is, as Dr. Dodd observes from Schultens and Heath, “Who on earth hath authority sufficient to examine into and control his proceedings.”

13. Who hath given him a charge, etc. — The h is paragogic, not directive. The clause should read, Who hath given the earth in charge to him? Evil-doing can not be imputed to Deity, because of the absoluteness of the divine government. There is none higher than himself, therefore none whose favour God needs to seek. A deputy may be tempted to do wrong to please his superior, but not God; for it was he “who founded, µc the whole world.” Of his own free will he governs his own world. “Shall not the Judge of all the earth do right?” Genesis 18:25. Compare Romans 3:5, 6.

Verse 14. If he set his heart upon man] I think this and the following verse should be read thus:—”If he set his heart upon man, he will gather his soul and breath to himself; for all flesh shall perish together, and man shall turn again unto dust.” On whomsoever God sets his heart, that is, his love, though his body shall perish and turn to dust, like the rest of men, yet his soul will God gather to himself.

Verses 14, 15. If he set his heart upon man — Hebrew, wyla, eelaiv, upon him, meaning man, doubtless. If his eye and heart be upon man, and he diligently observe him and all his ways, and whatsoever is amiss in him, and therefore resolve to punish him: or, if he set his heart against him, (as the word may properly be, and often is rendered,) and therefore resolve to cut him off: if he gather — Or, without if, which is not in the Hebrew, he will gather unto himself his spirit and his breath — Namely, by death, by which God is said to take away men’s breath, Psalm 104:29, and to gather their souls, Psalm 26:9. All flesh — All mankind, who are called flesh, Genesis 6:3, 17; Isaiah 40:6; shall perish together — Or, alike, without any exception, be they high or low, wise or foolish, good or bad; if God design to destroy them, they cannot withstand his power, but must needs perish by his stroke. The design of this and the foregoing verse is the same with that of verse 13, namely, to declare God’s absolute and uncontrollable sovereignty over all men, to dispose of them either for life or death as it pleases him; and consequently to show that Job had cause to be thankful unto God, who had continued his life so long to him, and had no cause to complain, or tax God with any injustice for afflicting him.

14. Upon man — The marginal reading is now quite generally accepted — upon him, meaning God himself. That God is not self-seeking — does not set his heart upon himself, but is a being of benevolence — is evinced by the continued preservation of all living beings. He needs but withdraw to himself his spirit and breath, and all flesh would suddenly perish together. Life is not a spontaneous product of matter, but an element imparted to it by God, and entirely dependent upon him. The argument in brief is: God is not selfish, and therefore is not unjust. Compare Wisdom of Solomon, 11:24-26.

b. The divine justice is still further proven from the conception of God as ruler of the universe, (Zockler,) verses 16-30. a. Without justice the administration of the world could not be carried on; for “right and government are mutually conditioned.” (Delitzsch.) The impartiality of the divine government, and the equal regard of God for his creatures, are made manifest through the mode in which he treats the great ones of the earth; also by the way he inflicts the one common doom of death, 16-20.

V. 15. All-The design of this and the foregoing verse is the same with that of ver. 13, namely, to declare God’s absolute and uncontrollable sovereignty over all men.

Verses 14, 15. If he set his heart upon man — Hebrew, wyla, eelaiv, upon him, meaning man, doubtless. If his eye and heart be upon man, and he diligently observe him and all his ways, and whatsoever is amiss in him, and therefore resolve to punish him: or, if he set his heart against him, (as the word may properly be, and often is rendered,) and therefore resolve to cut him off: if he gather — Or, without if, which is not in the Hebrew, he will gather unto himself his spirit and his breath — Namely, by death, by which God is said to take away men’s breath, Psalm 104:29, and to gather their souls, Psalm 26:9. All flesh — All mankind, who are called flesh, Genesis 6:3, 17; Isaiah 40:6; shall perish together — Or, alike, without any exception, be they high or low, wise or foolish, good or bad; if God design to destroy them, they cannot withstand his power, but must needs perish by his stroke. The design of this and the foregoing verse is the same with that of verse 13, namely, to declare God’s absolute and uncontrollable sovereignty over all men, to dispose of them either for life or death as it pleases him; and consequently to show that Job had cause to be thankful unto God, who had continued his life so long to him, and had no cause to complain, or tax God with any injustice for afflicting him.

NECESSITATES RIGHT DOING IN ALL HIS WORKS, 10-30.

a. The proposition is stated (10-12) and enforced by the consideration that the creation and continued preservation of the world, and all that live, imply that God, because of his almightiness thus declared, and who consequently must forever be independent of all, must be animated by love for his creatures. “An almighty, and at the same time an unjust, God, is an unimaginable thought.” — Hengstenberg. Vers. 10-15. Comp. Bildad’s position, Job 8:3.

10. Men of understanding — Literally, Men of heart. Far be it from God — Far from God be wickedness, and iniquity (far be it) from the Almighty! The italics in A.V. are not needed. The word rendered far is a strong expression of aversion. He abhors the thought that wickedness should or could belong to God. If such were the case, man would have to deal with an infinite monster. The entrance of evil into the divine nature would be the wreck of right, of justice, and of all hope. Happy are we that we have not to harbour the thought of omnipotence linked with evil. “If God is the author of evil, he is consequently not good; and if he is not good, he is not God.” — Basil the Great.

Verses 16, 17. If thou hast understanding, hear this — As thou art a man of understanding, hear and consider what I say. Shall even he that hateth right — That is unrighteous; govern — Hebrew, vwbjy, jachabosh, bind, as the word properly signifies, but is fitly rendered govern by most interpreters, because governors have a power to bind their subjects by laws and penalties, and they are the ligaments by which societies are bound and kept together, which, without them, would be dissolved and broken to pieces. Elihu’s argument is the same with that of Abraham, Genesis 18:25, and that of St. Paul, Romans 3:5, 6. If God be unrighteous, how shall he judge, or govern the world? And the argument is undeniable; if God were unjust, there would be nothing but injustice and confusion in the world; whereas we see there is a great deal of justice administered in the world, and all this must proceed from Him who is the fountain of all justice, and rule, and authority. And as the psalmist says, He that formed the eye, shall he not see? so we may say, He that makes men just, shall he be unjust? Wilt thou condemn him that is most just? — God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.

16. If now thou, etc. — And if there is understanding. The original does not necessarily convey any reflection upon Job: it rather invites Job’s special attention to another form of argumentation. Elihu is about to announce truths that ought to be self-evident, and yet that had been overlooked by the friends.

V. 17. Shall he-That is unrighteous. Govern-Elihu’s argument is the same with that of Abraham, Genesis 18:25, and that of St. Paul, Romans 3:5,6. If God be unrighteous, how shall he judge or govern the world? And the argument is undeniable: if God were unjust, there would be nothing but injustice and confusion in the world, whereas we see there is a great deal of justice administered in the world, and all this must proceed from him who is the fountain of all justice, and rule, and authority. And he that makes men just, shall he be unjust? Most just-God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.

Verse 17. Shall-he that hateth right govern?] Or, Shall he who hateth judgment, lie under obligation? It is preposterous to suppose that he who lives by no rule, should impose rules upon others. God, who is the fountain of all justice and righteousness, binds man by his laws; and wilt thou, therefore, pretend to condemn him who is the sum of righteousness?

Verses 16, 17. If thou hast understanding, hear this — As thou art a man of understanding, hear and consider what I say. Shall even he that hateth right — That is unrighteous; govern — Hebrew, vwbjy, jachabosh, bind, as the word properly signifies, but is fitly rendered govern by most interpreters, because governors have a power to bind their subjects by laws and penalties, and they are the ligaments by which societies are bound and kept together, which, without them, would be dissolved and broken to pieces. Elihu’s argument is the same with that of Abraham, Genesis 18:25, and that of St. Paul, Romans 3:5, 6. If God be unrighteous, how shall he judge, or govern the world? And the argument is undeniable; if God were unjust, there would be nothing but injustice and confusion in the world; whereas we see there is a great deal of justice administered in the world, and all this must proceed from Him who is the fountain of all justice, and rule, and authority. And as the psalmist says, He that formed the eye, shall he not see? so we may say, He that makes men just, shall he be unjust? Wilt thou condemn him that is most just? — God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.

17. Govern — The prime meaning of the Hebrew is “restrain.” Eichhorn, Hitzig, etc., propose to read ãa as a noun, thus, “restrain wrath;” but the reading of the A.V., even, with which agree Ewald, Dillmann, etc., accords better with the argument of Elihu, notwithstanding the opinion of Umbreit, that the rendering wrath is favoured by the parallelism. Right is equivalent to law, order; wrong means lawlessness, confusion, anarchy. The idea is absurd, so Elihu argues, that a wrongdoer or a hater of the right would govern — “restrain” — (a world.) But God does govern the world, as Elihu proceeds to show; thus establishing his proposition that injustice does not belong to God. Most just — Literally, the just, the mighty.

V. 18. Wicked-Though a king may be wicked, yet his subjects neither may nor dare call him so.

Verse 18. Is it fit to say to a king, Thou art wicked?] The sentence is very short, and is thus translated by the VULGATE: Qui dicit regi, Apostata? Qui vocat duces impios? “Who says to a king, Apostate? Who calls leaders impious?” Literally, Who calls a king Belial? Who calls princes wicked? Civil governors should be treated with respect; no man should speak evil of the ruler of the people. This should never be permitted. Even where the man cannot be respected, because his moral conduct is improper, even there the office is sacred, and should be reverenced. He who permits himself to talk against the man, would destroy the office and authority, if he could.

Verses 18, 19. Is it fit to say to a king, Thou art wicked? — Hebrew, Belial, or a son of Belial. Though a king may be wicked, yet his subjects neither may nor dare call him so, Exodus 22:28. And therefore if any evil thought did arise in thee, thou oughtest to have been afraid to utter it, and bring forth such unworthy expressions against God. That accepteth not the persons of any — Who respecteth not the greatest princes, so as to do any unjust thing to gain their favour, or avoid their displeasure, and to whom princes and peasants are equally subject, and infinitely inferior; who, therefore, is free from all temptation to injustice, which commonly proceeds from respect of persons; and to whom therefore thou didst owe more reverence than thy words have expressed. For they all are the work of his hands — And therefore of equal worth and price with him, and equally subject to his power and pleasure.

18. Is it fit to say — rmah may also signify, “Him who saith.” Thou art wicked — Some ascribe this language to God, “the most just,” and read, Him (God) who saith to a king, Thou worthless one, (literally, belial,) etc.; which accords better with the context.

Verse 19. That accepteth not] If it be utterly improper to speak against a king or civil governor, how much more so to speak disrespectfully of God, who is not influenced by human caprices or considerations, and who regards the rich and the poor alike, being equally his creatures, and equally dependent on his providence and mercy for their support and salvation.

Verses 18, 19. Is it fit to say to a king, Thou art wicked? — Hebrew, Belial, or a son of Belial. Though a king may be wicked, yet his subjects neither may nor dare call him so, Exodus 22:28. And therefore if any evil thought did arise in thee, thou oughtest to have been afraid to utter it, and bring forth such unworthy expressions against God. That accepteth not the persons of any — Who respecteth not the greatest princes, so as to do any unjust thing to gain their favour, or avoid their displeasure, and to whom princes and peasants are equally subject, and infinitely inferior; who, therefore, is free from all temptation to injustice, which commonly proceeds from respect of persons; and to whom therefore thou didst owe more reverence than thy words have expressed. For they all are the work of his hands — And therefore of equal worth and price with him, and equally subject to his power and pleasure.

19. Omit italics, how much less to, and read: Him that — rva. God treats all, the rich and the poor, even princes, according to their deserts. In verses 19 and 20 Elihu establishes the impartiality of God. The Wisdom of Solomon (vi, 7) furnishes a good comment on this verse.

Verse 20. In a moment shall they die] Both are equally dependent on the Almighty for their breath and being; the mighty as well as the poor. If the great men of the earth have abused their power, he sometimes cuts them off by the most sudden and unexpected death; and even at midnight, when in security, and least capable of defence, they are cut off by the people whom they have oppressed, or by the invisible hand of the angel of death. This appears to be spoken in reference to Eastern tyrants, who seldom die a natural death.

Verses 20, 21. In a moment shall they die — Whensoever God doth but give the word, and send his summons for them. The rich and the prince, no less than the poor, must submit to the law of death, which God hath imposed upon all men without exception. And the people shall be troubled — Hebrew, wv[gy, jegognashu, concutientur, tremiscent, shall be shaken, shall tremble, at the approach of death, or through the calamities which God will bring upon them. Whole nations, or people, are no less subject to God’s power than any particular persons: their number cannot secure them from his hand. At midnight — Suddenly or unexpectedly, when they are most secure. And the mighty shall be taken away — From their place or power, or out of this life; without hand — Without any hand or instrumentality of man; by some secret act or judgment of God, which he often inflicts upon those who are out of the reach of men. For his eyes are upon the ways of man — “There is no one passage of man’s life but God is acquainted with it, and therefore cannot be suspected, through ignorance of their actions, (any more than through fear of their persons,) to overlook their crimes, or to do them any injustice.” — Patrick. God doth not destroy either prince or people unjustly, no, nor out of his mere pleasure, but for their sins, which he sees exactly, although they use all possible arts to hide them.

20 Shall they die — Rather, they die. Shall be troubled — Literally, Are shaken, as by an earthquake, or smitten, as by the nocturnal attack of an enemy. Hengstenberg sees here an allusion to the destruction of the Egyptians at midnight, (Exodus 11:5,) which also is the view of the Targum. The mighty shall be taken away — Literally, they take away the mighty — they, the mysterious agents so often introduced in this book — invisible and silent. Without hand — Literally, “not by hand;” as in Lamentations 4:6, “no hands attacked her,” that is, Sodom. (See note Job 7:3.) Compare Daniel 8:25.

b The unerring righteouness of the divine government is made both possible and necessary by the OMNISCIENCE OF GOD. All men, with all their deeds, are naked and open before him, and he needs no inquisition in order to form and pronounce a righteous judgment, (21-24.) “He cannot, therefore, through ignorance, punish the innocent nor the guilty beyond their true demerit.” — Scott.

V. 21. For-God doth not destroy either prince or people unjustly, no nor out of his mere pleasure, but for their sins, which he sees exactly, although they use all possible arts to hide them.

Verses 20, 21. In a moment shall they die — Whensoever God doth but give the word, and send his summons for them. The rich and the prince, no less than the poor, must submit to the law of death, which God hath imposed upon all men without exception. And the people shall be troubled — Hebrew, wv[gy, jegognashu, concutientur, tremiscent, shall be shaken, shall tremble, at the approach of death, or through the calamities which God will bring upon them. Whole nations, or people, are no less subject to God’s power than any particular persons: their number cannot secure them from his hand. At midnight — Suddenly or unexpectedly, when they are most secure. And the mighty shall be taken away — From their place or power, or out of this life; without hand — Without any hand or instrumentality of man; by some secret act or judgment of God, which he often inflicts upon those who are out of the reach of men. For his eyes are upon the ways of man — “There is no one passage of man’s life but God is acquainted with it, and therefore cannot be suspected, through ignorance of their actions, (any more than through fear of their persons,) to overlook their crimes, or to do them any injustice.” — Patrick. God doth not destroy either prince or people unjustly, no, nor out of his mere pleasure, but for their sins, which he sees exactly, although they use all possible arts to hide them.

NECESSITATES RIGHT DOING IN ALL HIS WORKS, 10-30.

a. The proposition is stated (10-12) and enforced by the consideration that the creation and continued preservation of the world, and all that live, imply that God, because of his almightiness thus declared, and who consequently must forever be independent of all, must be animated by love for his creatures. “An almighty, and at the same time an unjust, God, is an unimaginable thought.” — Hengstenberg. Vers. 10-15. Comp. Bildad’s position, Job 8:3.

10. Men of understanding — Literally, Men of heart. Far be it from God — Far from God be wickedness, and iniquity (far be it) from the Almighty! The italics in A.V. are not needed. The word rendered far is a strong expression of aversion. He abhors the thought that wickedness should or could belong to God. If such were the case, man would have to deal with an infinite monster. The entrance of evil into the divine nature would be the wreck of right, of justice, and of all hope. Happy are we that we have not to harbour the thought of omnipotence linked with evil. “If God is the author of evil, he is consequently not good; and if he is not good, he is not God.” — Basil the Great.

Verse 22. There is no darkness] In this life; and no shadow of death in the other world-no annihilation in which the workers of iniquity may hide themselves, or take refuge.

Verses 22, 23. There is no darkness, &c. — The workers of iniquity may flatter themselves, or deceive others, by covering their wicked actions with plausible pretences and professions, but they cannot deceive God, nor conceal their ways or hearts from his inspection. He will not lay upon man more than right — More or heavier punishments than they deserve, or than are proportionable to their sins, which he accurately observes, and therefore can adapt punishments to them; that he should enter into judgment, &c. — Thereby to give him any pretence or occasion of entering into judgment with him, or of condemning his proceedings, for which there might seem to be some colour, if God did lay upon man more than is right.

22. Shadow of death — Used here, as elsewhere, in the same association with darkness, (Job 3:5; 10:21; 28:3,) for the darkness of sheol. In all God’s creation — even in sheol — there is no veil of darkness that can hide the sinner. Deeds of darkness, like the seed of certain plants, are by nature’s ordinance winged against concealment or final destruction. The wish on the part of the evil doer to hide sin involves an acknowledgment that there is justice over the creation, and points to an everlasting contest between the Supreme will to detect and the human interest to conceal, as John Foster shows in a thoughtful discourse on this text. (Broadmead Lec. 1:167-175.)

Verse 23. For he will not lay upon man] The meaning appears to be this: He will not call man a second time into judgment; he does not try a cause twice; his decisions are just, and his sentence without appeal. Mr. Good translates:—

“Behold, not to man hath he intrusted the time

Of coming into judgment with God.”

Man’s time is not in his own hand; nor is his lot cast or ruled by his own wisdom and power. When God thinks best, he will judge for him; and, if oppressed or calumniated, he will bring forth his righteousness as the light, and do him justice on his adversaries.

Verses 22, 23. There is no darkness, &c. — The workers of iniquity may flatter themselves, or deceive others, by covering their wicked actions with plausible pretences and professions, but they cannot deceive God, nor conceal their ways or hearts from his inspection. He will not lay upon man more than right — More or heavier punishments than they deserve, or than are proportionable to their sins, which he accurately observes, and therefore can adapt punishments to them; that he should enter into judgment, &c. — Thereby to give him any pretence or occasion of entering into judgment with him, or of condemning his proceedings, for which there might seem to be some colour, if God did lay upon man more than is right.

23. For he will not lay upon man more — Literally, For not again (or repeatedly) doth he set thought upon man, (or, he doth not long regard man; same meaning of dw[, as in Genesis 46:29,) that he may go to God in judgment. “A single thought of God, without the uttering of a word, is enough to summon the whole world to judgment.” — Wordsworth. Elihu has possibly in mind the complaints of Job that God refused to enter into judgment with him, and reminds him of another phase of the painful subject, to wit, that before he is aware God may bring him into judgment.

Verse 24. He shall break in pieces] In multitudes of cases God depresses the proud, and raises up the humble and meek. Neither their strength nor number can afford them security.

Verses 24-26. He shall break in pieces mighty men, &c. — Neither their greatness nor their numbers can secure them from the stroke of God’s justice; and set others in their stead — Give away their power and dignity to others, who shall come in their place. Therefore he knoweth their works — That is, it appears from this that he knows all their evil works, because he judges and punishes them for them; and he overturneth them in the night — When they are at rest and secure; or, he turneth or bringeth upon them the night, namely, of calamity and tribulation, as the next words explain it, and as the words light and darkness are often used. He striketh them as wicked men — That is, as he useth to smite wicked men; or, as tjt, tachath, rather means here, according to Ab. Ezra, inter improbos, among the wicked, or, for wicked men; that is, because they are wicked men, therefore he destroys them without any regard to their quality; in the open sight of others — In public view, for their greater shame, for the greater glory of God’s justice, and for the greater terror of other wicked persons.

24. Without number — rqj al. Without searching. God needs no process of investigation that he may discern, sever, and “break in pieces” the guilty.

g Guided by unerring wisdom God goeth forth with the hand of an almighty one against the mighty, and suddenly crushes them in the presence of many beholders. His omniscience and his impartial love of his creatures are guarantees that HIS OMNIPOTENT POWER shall not err in the allotment of good and evil, 25-30.

Verse 25. He knoweth their works] He knows what they have done, and what they are plotting to do.

He overturneth them in the night] In the revolution of a single night the plenitude of power on which the day closed is annihilated. See the cases of Belshazzar and Babylon.

Verses 24-26. He shall break in pieces mighty men, &c. — Neither their greatness nor their numbers can secure them from the stroke of God’s justice; and set others in their stead — Give away their power and dignity to others, who shall come in their place. Therefore he knoweth their works — That is, it appears from this that he knows all their evil works, because he judges and punishes them for them; and he overturneth them in the night — When they are at rest and secure; or, he turneth or bringeth upon them the night, namely, of calamity and tribulation, as the next words explain it, and as the words light and darkness are often used. He striketh them as wicked men — That is, as he useth to smite wicked men; or, as tjt, tachath, rather means here, according to Ab. Ezra, inter improbos, among the wicked, or, for wicked men; that is, because they are wicked men, therefore he destroys them without any regard to their quality; in the open sight of others — In public view, for their greater shame, for the greater glory of God’s justice, and for the greater terror of other wicked persons.

25. Therefore — A logical inference from verse 23, and the central thought of verse 24, that God acts without prolonged examination. In the night — Sudden is his work of retribution, for he overturneth the wicked in a night. Or, night may be the grammatical object of the verb Ëph, (compare Exodus 10:19; 1 Samuel 10:9; Job 30:15,) and be read, “He (God) turneth night;” that is, God brings on night, in the sense of great calamity.

V. 26. As-Because they are wicked men. In the open light-In publick view for their greater shame, and for the greater glory of his justice.

Verse 26. He striketh them as wicked men] At other times he executes his judgments more openly; and they are suddenly destroyed in the sight of the people.

Verses 24-26. He shall break in pieces mighty men, &c. — Neither their greatness nor their numbers can secure them from the stroke of God’s justice; and set others in their stead — Give away their power and dignity to others, who shall come in their place. Therefore he knoweth their works — That is, it appears from this that he knows all their evil works, because he judges and punishes them for them; and he overturneth them in the night — When they are at rest and secure; or, he turneth or bringeth upon them the night, namely, of calamity and tribulation, as the next words explain it, and as the words light and darkness are often used. He striketh them as wicked men — That is, as he useth to smite wicked men; or, as tjt, tachath, rather means here, according to Ab. Ezra, inter improbos, among the wicked, or, for wicked men; that is, because they are wicked men, therefore he destroys them without any regard to their quality; in the open sight of others — In public view, for their greater shame, for the greater glory of God’s justice, and for the greater terror of other wicked persons.

26. In the open sight of others — Literally, They (the mighty) are punished like malefactors, in the place of beholders; that is, where all can see, in order that they may take warning.

Verse 27. Because they turned back] This is the reason why he has dealt with them in judgment. They had departed from him in their hearts, their moral conduct, and their civil government. He is speaking of corrupt and tyrannical rulers. And they did not, would not, understand any of his ways.

Verses 27, 28. Because they turned back from him — From God, whom they or their progenitors had owned; and from his laws, which God had written on their minds, Romans 2:14; and from the practice of true religion, to sin and folly. And would not consider any of his ways — So as to walk in them. Hebrew, wlykch al, lo hischilu, they would not understand, or consider them wisely, so as to make a proper and wise use of their knowledge of them. They cause the cry of the poor to come to him — To God, as the following words imply, it being God’s work to hear the cry, and plead the cause, of the afflicted or oppressed. Their case is bad who have the prayers and tears of the poor against them; for these will draw down vengeance, sooner or later, on the heads of their oppressors.

27. Compare Psalm 28:5. From him — The margin is more exact, and teaches us that God expects close following.

V. 28. Cry of the poor-Their case is bad, who have the prayers and tears of the poor against them: for these will draw down vengeance sooner or later, on the heads of their oppressors.

Verse 28. So that they cause the cry of the poor] They were cruel and oppressive: the poor cried through their distresses, and against their oppressors; and God heard the cry of the poor. Nothing so dreadful appears in the court of heaven against an unfeeling, hardhearted, and cruel man of power, as the prayers, tears, and groans of the poor. In times of little liberality, when some men thought they did God service by persecuting those who did not exactly receive their creed, nor worship God in their way, a certain great man in Scotland grievously persecuted his tenants, because they had religious meetings in private houses out of the order of the establishment; though he never molested them when they spent their time and their money in the alehouse. A holy, simple woman, one of those people, went one morning to the house of the great persecutor, and desired to speak with him. The servant desired to know her message, and he would deliver it; for she could not be admitted. She told him she could deliver her message to none but his master; said it was a matter of great importance, and concerned himself intimately, and alone. The servant having delivered this message, and stated that the woman appeared to have something particular on her mind, his worship condescended to see her. “What is your business with me?” said he, in a haughty, overbearing tone. To which she answered, “Sir, we are a hantle o’ puir folk at ___, who are strivin’ to sairve God accordin’ to our ain conscience, and to get our sauls sav’d: yee persecute us; and I am come to beg yee to let us alane, and in ye dinna, we’ll pray yee dead.” This rhetoric was irresistible. His lordship did not know what influence such people might have in heaven; he did not like to put such prayers to the proof; wisely took the old woman’s advice, and e’en let them alane. He was safe; they were satisfied; and God had the glory. When the poor refer their cause to God, he is a terrible avenger. Let the potsherds strive with the potsherds of the earth; but wo to the man that contendeth with his Maker.

Verses 27, 28. Because they turned back from him — From God, whom they or their progenitors had owned; and from his laws, which God had written on their minds, Romans 2:14; and from the practice of true religion, to sin and folly. And would not consider any of his ways — So as to walk in them. Hebrew, wlykch al, lo hischilu, they would not understand, or consider them wisely, so as to make a proper and wise use of their knowledge of them. They cause the cry of the poor to come to him — To God, as the following words imply, it being God’s work to hear the cry, and plead the cause, of the afflicted or oppressed. Their case is bad who have the prayers and tears of the poor against them; for these will draw down vengeance, sooner or later, on the heads of their oppressors.

28. The cry of the poor — Apostasy and neglect of God culminated in the cruel treatment of the poor, which brings down upon the wicked his wrath. Cruelty unconsciously sends up to God for judgment the righteous cause of the maltreated; and, as in the case of the oppressed Israelites, “God heareth their groaning.”

V. 29. Whether-God can carry on his work either of mercy or justice, as irresistible upon an whole nation as upon one particular person.

Verse 29. When he giveth quietness, who then can make trouble?] How beautiful is this sentiment, and how true! He ever acts as a sovereign, but his actions are all wise and just. If he give quietness, who dares to give trouble? And if he give to every human being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to another, “Thou shalt worship God in my way, or not at all;” or, through a pretended liberality, say, “Thou shalt be tolerated to worship him so and so;” and even that toleration be shackled and limited?

Reader, thou hast as much right to tolerate another’s mode of worship as he has to tolerate thine: or, in other words, neither of you have any such right at all; the pretension is as absurd as it is wicked. If, however, there be any thing in the religious practice of any particular people that is inimical, by fair construction, to the peace of the country, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no such inference be drawn when not most obviously flowing from the practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question. Whatever converts sinners from the error of their ways must be good to society and profitable to the state.

Whether it be done against a nation] He defends and supports nations or individuals howsoever weak, against their enemies, howsoever numerous and powerful. He destroys nations or individuals who have filled up the measure of their political or moral iniquity, though all other nations and individuals stand up in their support.

Verses 29, 30. When he giveth quietness — Either to the poor and oppressed persons last mentioned, or to any other persons or people, as it follows; who then can make trouble? — No man or creature can hinder God’s design; and when he hideth his face — Withdraws his favour and help from them, and thereby exposes them to oppressions and calamities; who then can behold him? — Who can enjoy the light of his countenance, or look up to him with cheerfulness and confidence, to desire or expect his help? whether it be done against a nation or a man only — God can carry on his work, either of mercy or justice, as easily and as irresistibly upon a whole nation as upon one particular person. That the hypocrite reign not — May not continue his tyranny; lest the people be insnared — Lest the people should be longer kept in the snares of oppression; God doth this to free poor oppressed people from the snares which ungodly men lay for them.

29. Make trouble — [vry. Its meaning is not “condemn,” (Delitzsch, Zockler,) but alarm, trouble. (Hitzig.) Nor is the object of the verb “trouble,” God, as Hirtzel and others think, but the afflicted. When he gives his sorrowing ones rest, who then can trouble (them.) See note Job 3:17. Whether against a nation — The purposes of God toward nations and individuals alike are, until their development, as hidden as is the face of Deity. God chastens a nation as a whole, or as individuals, the monarch as readily as the serf.

V. 30. Reign not-May not continue his tyranny, lest the people be ensnared, lest the people should be longer kept in the the snares of oppression; God doth this to free poor oppressed people from the snares which ungodly men lay for them.

Verse 30. That the hypocrite reign not] The Vulgate translates, Who causes a wicked man to reign because of the sins of the people. This was precisely the defense which Hegiage, the oppressive ruler of the Babylonian Irak, under the caliph Abdul Malec, made when he found the people in a state of insurrection. See at the end of the chapter. See Clarke “Job 34:37”.

Verses 29, 30. When he giveth quietness — Either to the poor and oppressed persons last mentioned, or to any other persons or people, as it follows; who then can make trouble? — No man or creature can hinder God’s design; and when he hideth his face — Withdraws his favour and help from them, and thereby exposes them to oppressions and calamities; who then can behold him? — Who can enjoy the light of his countenance, or look up to him with cheerfulness and confidence, to desire or expect his help? whether it be done against a nation or a man only — God can carry on his work, either of mercy or justice, as easily and as irresistibly upon a whole nation as upon one particular person. That the hypocrite reign not — May not continue his tyranny; lest the people be insnared — Lest the people should be longer kept in the snares of oppression; God doth this to free poor oppressed people from the snares which ungodly men lay for them.

Ver. 30. That the hypocrite reign not. Better, He sets up a hypocrite for a king, because of the wickedness of the people. Good princes are the best gifts of God to a nation, and a bad prince is the scourge of God to a guilty land. This doubles the calamity, by the abounding vices of both parties.

30. Hypocrite — Ungodly. Lest, etc. — ˆm, that not, introduces this as well as the preceding clause. That the people be not ensnared; literally, from snares of the people.

Conclusion — THE FOLLY OF JOB’S ACCUSATIONS OF GOD IS EVIDENT, AND, IF UNREPENTED OF, SHOULD LEAD TO CONTINUED CHASTISEMENT. 31-37.

If a human being be called to suffer the will of a wise, impartial, and loving God, instead of summoning God to judgment, or dictating Utopian schemes for the world’s government, he should rather confess his errors and sins, and seek enlightenment in regard to the hidden evil of his soul — the fruitful source of all his woes, 31-37.

Verse 31. Surely it is meet to be said unto God] This is Elihu’s exhortation to Job: Humble thyself before God, and say, “I have suffered-I will not offend.”

Verses 31, 32. Surely it is meet to be said unto God — It is certainly but fit and reasonable that man, a weak and sinful creature, should speak thus to his Maker and supreme Lord, who is so much superior to him, and so mighty and righteous in all his ways; I have borne chastisement — Or, I do, or shall bear it, namely, quietly and contentedly; I will bear the Lord’s indignation, and accept of the punishment of my own iniquity, and not accuse God falsely and foolishly, as I have done; I will not offend any more — Hebrew, lbja al, lo echbol, I will not corrupt, namely, myself, or my ways; or, I will take, or demand no pledge, in which sense also this word is often used, and so the meaning will be, “I confess I have been too bold with God in desiring that he would come with me into judgment, and that I might have a pledge that he would do so; but I will no longer desire it, but will submit myself wholly to him.” That which I see not, teach thou me — I will no longer maintain my innocence, but from thy judgments I will conclude that there are some secret sins in me, for which thou dost chastise, me: and which I, through my ignorance or partiality, cannot yet discover, and therefore I beg that, through thy Spirit, thou wouldst manifest them to me. If I have done iniquity, I will do no more — I will amend my former errors.

31. Surely… not offend any more — Schultens enumerates fifteen different explanations of this verse, and compares it to a rock around which arise great waves of opinions. Surely it is meet, etc. — For does one say, indeed, unto God, (Zockler, Hitzig,) giving to h the sense of an interrogative. Gesenius agrees with the authorized version. I have borne — ytacn. Hirtzel, Welte, Zockler, Dillmann, supply “the yoke of punishment;” and Hitzig “the yoke of obedience.” Delitzsch and Hahn read “I have been proud.” I will not offend — lbja al. The clause is terse, and may mean, “I will not do evil,” — (thus Delitzsch, Gesenius.) Hirtzel and Hitzig read, “I will not cast it off,” that is, the yoke of punishment. Eichhorn, Ewald, and Umbreit give the expression an air of defiance — that the man declares himself called to expiate what he has not committed. Such a sense ill accords with the remainder of the declaration, which certainly is that of a docile penitent. Hengstenberg’s reading is substantially the same as that of Ewald. Zockler’s, “Does any one say, indeed, to God, I expiate without doing wrong?” etc., is less exceptionable than that of Eichhorn, etc., but it is open to similar objections, not the least of which is that it is equivocal and feeble. This “compendious moral confession” must be a harmonious whole, (Delitzsch,) and may best be read. Surely to God it should be said, I have borne it, (punishment,) I will not be perverse; which agrees with Conant. The Arabs have a proverb that “every one who offends becomes a security,” that is, is bound over to punishment.

V. 32. That-The secret sins which I cannot discover, manifest thou to me.

Verse 32. That which I see not] “What I do not know, teach thou me; wherein I have done iniquity, I will do so no more.”

Verses 31, 32. Surely it is meet to be said unto God — It is certainly but fit and reasonable that man, a weak and sinful creature, should speak thus to his Maker and supreme Lord, who is so much superior to him, and so mighty and righteous in all his ways; I have borne chastisement — Or, I do, or shall bear it, namely, quietly and contentedly; I will bear the Lord’s indignation, and accept of the punishment of my own iniquity, and not accuse God falsely and foolishly, as I have done; I will not offend any more — Hebrew, lbja al, lo echbol, I will not corrupt, namely, myself, or my ways; or, I will take, or demand no pledge, in which sense also this word is often used, and so the meaning will be, “I confess I have been too bold with God in desiring that he would come with me into judgment, and that I might have a pledge that he would do so; but I will no longer desire it, but will submit myself wholly to him.” That which I see not, teach thou me — I will no longer maintain my innocence, but from thy judgments I will conclude that there are some secret sins in me, for which thou dost chastise, me: and which I, through my ignorance or partiality, cannot yet discover, and therefore I beg that, through thy Spirit, thou wouldst manifest them to me. If I have done iniquity, I will do no more — I will amend my former errors.

32. That which I see not — yd[lb, without, beyond: — that which lies beyond my vision. The expression points to latent sins — unknown iniquity. The soul is a darkened chamber that hides its own uncleanness. The light of the divine Spirit alone discloses the hidden domains of evil — the man of corruption to his own quickened conscience. “Moses well calls sin a secret thing, whose greatness no mind can comprehend. For as the wrath of God is, and as death is, so also is sin, an inconceivable infinite.” — LUTHER, on Psalm 90:8. The reader is referred to Sermons, in loc., by Leighton and Tillotson.

V. 33. Should it be-Doth God need thy advice how to govern the world, and whom, and when to reward or punish? Refuse-To submit as is expressed, ver. 32. Therefore-If thou canst say any thing for thyself, I am ready to hear thy defence.

Verse 33. According to thy mind? he will recompense it] Mr. Good renders the whole passage thus:—

“Then in the presence of thy tribes

According as thou art bruised shall he make it whole.

But it is thine to choose, and not mine;

So, what thou determinest, say.”

This may at least be considered a paraphrase on the very obscure original. If thou wilt not thus come unto him, he will act according to justice, whether that be for or against thee. Choose what part thou wilt take, to humble thyself under the mighty hand of God, or still persist in thy supposed integrity. Speak, therefore; the matter concerns thee, not me; but let me know what thou art determined to do.

Verse 33. Should it be according to thy mind? — Having advised and directed Job how to conduct himself, and what to say to God in his afflicted state, he now proceeds to enforce his advice with solid arguments; should it — Namely, God’s chastening of thee, about which the great controversy was; be according to thy mind? — Or, as thou wouldst have it? Shall thy opinion or affection give laws and measures to God, that he shall afflict only such persons, and in such a manner and measure, and so long, as thou choosest? Does God need, or should he seek for, thy advice how to govern the world, and whom and when to reward or punish? Dost thou quarrel with him because he chastises thee more severely and longer than thou expectedst? He will recompense it — Namely, thy iniquity, expressed verse 32; whether thou choose, or whether thou refuse — Whether thou art satisfied with his dispensations, and patiently submittest thereto, or whether thou art offended with them, and rebellest against them; and not I — It is not I nor thou, that must prescribe to God, but he will do what he pleaseth. Or, the Hebrew, yna alw, velo ani, may be rendered, But not I, and then the sense of the clause will be, Do thou choose or refuse as thou pleasest, and contend with God for acting otherwise with thee than according to thy opinion he ought to act; but so would not I do, if it were my case; and I can say nothing for such a course: but do thou speak what thou knowest, or what thou canst say for it, as it follows. The reader will observe, that the preceding exposition of this obscure verse is given according to our present translation, some of the first words of which, however, namely, those in Italic letters, are not in the Hebrew, and are thought by some learned men to be improperly supplied. Heath, Dodd, and many others, leaving out those words, propose to read the verse thus: It is he will recompense that which proceedeth from thee, whether thou refusest or whether thou choosest, and not I. The words, they think, were intended to induce Job to make confession of his sins, and, in order thereto, include this argument: It is God who is to punish thy sins, and not man: as he, therefore, is perfectly acquainted with them, there is no reason why thou shouldst not make an ample confession of them, since, whether thou comply or refuse, thou wilt receive the same retribution of thy actions.

33. According to thy mind — This verse is exceedingly obscure. It may be read: Shall he repay it (thy doings) according to thy mind, that thou dost refuse. But thou must choose, and not I; then what thou knowest, speak. In murmuring at his lot, Job has complained of the ordering of God’s providence. If he is not satisfied with the divine scheme, let him take the responsibility of proposing a better one. A pertinent rebuke to grumblers of every grade. Refuse — tsam. The sense will be made more intelligible by the insertion either of the words “thy lot,” “fate,” or “suffering.” See the same verb in Job 7:16, and 42:6.

V. 34. Let-I am content that any wise man should judge of my words, and let such consider what I say.

Verse 34. Let men of understanding tell me] I wish to converse with wise men; and by men of wisdom I wish what I have said to be judged.

Verses 34-36. Let men of understanding tell me — I am content that any wise man should judge of my words. Let any such tell us what is their opinion. Job hath spoken without knowledge — Job seems to me to be very much mistaken, and his discourse to be inconsiderate, and without reason. My desire is, that Job may be tried — That his words and matters, which I am now debating, may be examined and sifted; unto the end — Thoroughly and exactly, till the cause be brought to an issue; because of his answers for wicked men — Because of his replies or discourses on their behalf: he hath put arguments into their mouths against God and his providence.

34. Let men, etc. — Rather, men of understanding will say to me, even the wise man who hears me, etc.

Verse 35. Job hath spoken without knowledge] There is no good in arguing with a self-willed, self-conceited man. Job has spoken like a man destitute of wisdom and discretion.

Verses 34-36. Let men of understanding tell me — I am content that any wise man should judge of my words. Let any such tell us what is their opinion. Job hath spoken without knowledge — Job seems to me to be very much mistaken, and his discourse to be inconsiderate, and without reason. My desire is, that Job may be tried — That his words and matters, which I am now debating, may be examined and sifted; unto the end — Thoroughly and exactly, till the cause be brought to an issue; because of his answers for wicked men — Because of his replies or discourses on their behalf: he hath put arguments into their mouths against God and his providence.

35. Job… without knowledge, etc. — Such might be the purport of what wise men would say.

V. 36. End-Throughly and exactly, ‘till the cause be brought to an issue. Wicked men-On their behalf; he hath put arguments into their mouths against God and his providence.

Verse 36. My desire is that Job may be tried unto the end] איוב יבחנ yba abi yibbachen Aiyob, “My father, let Job be tried.” So the VULGATE, Pater mi, probetur Job. But it may be as in the common translation, I wish Job to be tried; or, as Mr. Good renders it, Verily, let Job be pursued to conquest for replying like wicked men.

This is a very harsh wish: but the whole chapter is in the same spirit; nearly destitute of mildness and compassion. Who could suppose that such arguings could come out of the mouth of the loving Saviour of mankind? The reader will recollect that a very pious divine has supposed Elihu to be Jesus Christ!

Verses 34-36. Let men of understanding tell me — I am content that any wise man should judge of my words. Let any such tell us what is their opinion. Job hath spoken without knowledge — Job seems to me to be very much mistaken, and his discourse to be inconsiderate, and without reason. My desire is, that Job may be tried — That his words and matters, which I am now debating, may be examined and sifted; unto the end — Thoroughly and exactly, till the cause be brought to an issue; because of his answers for wicked men — Because of his replies or discourses on their behalf: he hath put arguments into their mouths against God and his providence.

36. My desire — The word yba, which also signifies “my father,” is probably cognate with the root, hba, “to desire,” and is correctly rendered in the text. In the Arabic, to the present time, the vernacular abi is an expression for importunate imploring, and is kindred to abghi, a word used to express more moderate desire. Delitzsch, in loc., devotes some five pages to a learned treatise on this word. Unto the end — The phrase jxn d[ may express either duration or degree of trial, or both; in the same manner as eiv to pantelev, “to the uttermost,” of Hebrews 7:25, may be interpreted either of completeness or duration. For — After the manner of wicked men. They use the same arguments, and utter the same complaints.

V. 37. Addeth-He sinned before, by impatience under his afflictions, now he is grown obstinate, and instead of humbling himself for his sins, justifies himself, and accuses the blessed God. Clapped-Insulting and triumphing. Against God-In effect, though not directly.

Verse 37. He addeth rebellion unto his sin] An ill-natured, cruel, and unfounded assertion, borne out by nothing which Job had ever said or intended; and indeed, more severe than the most inveterate of his friends (so called) had ever spoken.

Mr. Good makes this virulent conclusion still more virulent and uncharitable, by translating thus:—

“For he would add to his transgressions apostasy;

He would clap his hands in the midst of us:

Yea, he would tempest his words up to God.”

There was no need of adding a caustic here; the words in the tamest translation are tart enough. Though Elihu began well and tolerantly, he soon got into the spirit, and under the mistake, of those who had preceded him in this “tempest of words.”

ON Job 34:30 I have referred to the case of Hegiage, governor of the Babylonian Irak, under the caliph Abdul Malec. When Hegiage was informed that the people were in a state of mutiny because of his oppressive government, before they broke out into open acts of hostility, he mounted on an eminence, and thus harangued them:—

“God has given me dominion over you; if I exercise it with severity, think not that by putting me to death your condition will be mended. From the manner in which you live you must be always ill-treated, for God has many executors of his justice; and when I am dead he will send you another, who will probably execute his orders against you with more rigour. Do you wish your prince to be moderate and merciful? Then exercise righteousness, and be obedient to the laws. Consider that your own conduct is the cause of the good or evil treatment which you receive from him. A prince may be compared to a mirror; all that you see in him is the reflection of the objects which you present before him.” The people immediately dropped their weapons, and quietly returned to their respective avocations. This man was one of the most valiant, eloquent, and cruel rulers of his time; he lived towards the close of the 7th century of the Christian era. He is said to have put to death 120,000 people; and to have had 50,000 in his prisons at the time of his decease. Yet this man was capable of generous actions. The following anecdote is given by the celebrated Persian poet Jami, in his Baharistan:— Hegiage, having been separated from his attendants one day in the chase, came to a place where he found an Arab feeding his camels. The camels starting at his sudden approach, the Arab lifted up his head, and seeing a man splendidly arrayed, became incensed, and said, Who is this who with his fine clothes comes into the desert to frighten my camels? The curse of Good light upon him! The governor, approaching the Arab, saluted him very civilly, with the salaam, Peace be unto thee! The Arab, far from returning the salutation, said, I wish thee neither peace, nor any other blessing of God. Hegiage, without seeming to heed what he had said, asked him very civilly “to give him a little water to drink.” The Arab in a surly tone, answered, If thou desirest to drink, take the pains to alight, and draw for thyself; for I am neither thy companion nor thy slave. The governor accordingly alighted, and having drank, asked the Arab, “Whom dost thou think the greatest and most excellent of men?” The prophet sent by God, said the Arab, and thou mayest burst with spleen. “And what thinkest thou of Aaly?” returned Hegiage. No tongue can declare his excellence, said the Arab. “What,” asked Hegiage, “is thy opinion of the caliph Abdul Malec?” I believe him to be a very bad prince, replied the Arab. “For what reason?” said Hegiage. Because, said the Arab, he hath sent us for governor the most execrable wretch under heaven. Hegiage, finding himself thus characterized, was silent; but his attendants coming up, he rejoined them, and ordered them to bring the Arab with them. The next day Hegiage ordered him to be set at table with himself, and bade him “eat freely.” The Arab, ere he tasted, said his usual grace, “God grant that the end of this repast may be no worse than the beginning!” While at meat the governor asked him, “Dost thou recollect the discourse we had together yesterday?” The Arab replied, God prosper thee in all things! but as to the secret of yesterday, take heed that thou disclose it not to-day. “I will not,” said Hegiage; “but thou must choose one of these two things; either acknowledge me for thy master, and I will retain thee about my person; or else I will send thee to Abdul Malec, and tell him what thou hast said of him.” There is a third course, replied the Arab, preferable to those two. “Well, what is that?” said the governor. Why, send me back to the desert, and pray God that we may never see each other’s face again. Cruel and vindictive as Hegiage was, he could not help being pleased with the frankness and courage of the man; and not only forgave him the preceding insults but ordered him 10,000 pieces of silver, and sent him back to the desert, according to his wish.

JOB

Verse 37. He addeth rebellion unto his sin — He sinned before by impatience under his afflictions, but now he is grown obstinate, and, instead of humbling himself for his sins, he justifies himself, and accuses the blessed God. He clappeth his hands among us — In token of victory, insulting and triumphing; and multiplieth his words against God — In effect, though not directly.

37. For he addeth rebellion — The root idea of [vp “rebellion,” is, “break from,” “sever.” The more Job murmurs, the more he becomes alienated from God. The danger is that he will completely apostatize from God. That Job may, if possible, be saved, it is desirable that he be tried to the utmost, or “till eternity,” (Furst,) if need be. Clappeth — An expression of contempt, same as in Job 27:23.