Job · Chapter 35

Verse 1. Elihu spake moreover — Job still keeping silence, perhaps because he was convinced that although Elihu had made a very harsh construction of his words, he was influenced by a good motive in what he had advanced, and had now, in the conclusion, given him very wholesome counsel, and, allowing his integrity, had only charged him with some violent expressions, which had fallen from him when he was in great anguish of spirit; Elihu goes on in this chapter to fix the very same harsh sense upon Job’s words. He first puts it to his conscience whether he thought it could be right to gain his acquittal by an impeachment of God’s justice; yet, he tells him he must have thought after this manner, otherwise he would never have made use of such an atheistical expression as, “that he had no profit by doing his duty, more than if he had sinned;” referring, probably, to Job 23:11, 15. That he ought to consider that God was so far above the influence of all human actions, that neither could their good deeds be of any advantage to him, nor could their evil deeds affect him, verses 2-7. They might, indeed, affect themselves or their neighbours: they might suffer from the oppressions of men, and cry aloud to God to relieve them; but if this cry was not made with an entire dependance on, and a perfect resignation to, the will of God, it would be quite fruitless: God would not give the least ear to it, verses 8-14. Much less ought they, in every affliction, to be flying in the face of the Almighty and shaking off his sovereignty; that they ought rather to wait his leisure with patience; and that Job himself would not have acted in this manner, had he not been hurried away by too great a self-confidence, verses 15, 16. — Heath.

1. Elihu spake moreover — Job has made himself more righteous than God, in maintaining that he had not received his deserts. His claims of merit and reward for righteousness are met by the consideration that God is too elevated to be benefited by the virtue or harmed by the vice of man. Human actions redound to the good or ill of man himself. And yet God is not indifferent to the doings of men, though in times of suffering he may not hear their empty cries for help. They are not heard because they are wanting in humility and faith, not because God is not a moral governor of the universe.

V. 2. Thou saidst-Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved.

Verse 2. My righteousness is more than God’s?] This would indeed be a blasphemous saying; but Job never said so, neither directly nor constructively: it would be much better to translate the words lam yqdx tsidki meel, I am righteous BEFORE God. And Job’s meaning most certainly was, “Whatever I am in your sight, I know that in the sight of God I am a righteous man;” and he had a right to assume this character, because God himself had given it to him.

Verses 2, 3. Thinkest thou this to be right? — Canst thou in thy conscience, upon second thoughts, approve of what thou hast said? My righteousness is more than God’s — Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved. For thou saidst, &c. — This is produced in proof of the foregoing charge. Job had often affirmed that he was, and still continued to be, righteous, though he had no present benefit by his righteousness, but much bitterness with it; and that God did not act kindly toward him, notwithstanding his former and present piety, but dealt with him as if he had been a most wicked man. Now, Elihu interprets this as implying that he thought himself more righteous than God. Thou saidst, What advantage will it be unto thee — Unto me; such changes of persons being frequent in the Hebrew language. And what profit shall I have, &c. — I have no more present advantage by all my care to please and serve God than wicked men have by their sins against him. God regards my cries no more than theirs, and shows no more kindness or pity to me than he doth to the most profligate wretches. But, it must be remembered, if Job’s words implied any thing of this kind, it was only with reference to his state in the present life. He well knew that he should have much, yea, everlasting advantage from his piety in the life to come.

Verse 2. My righteousness is more than God’s. The LXX react as the Hebrew, “Thou saidest, I am righteous before God.” Elihu makes too strong an inference from Job’s words, when he said, Job 33:9, “I am clean without transgression: I am innocent” of all those things with which you tacitly charge me.

JOB’S NOTION THAT MAN IS IN NO WAY BENEFITED BY HIS PIETY IS ERRONEOUS, 2-16. First half — MAN’S RIGHTEOUSNESS IS TOO IMPERFECT TO POSTULATE CLAIMS UPON GOD: IF GOD REWARD AT ALL, IT IS A PURE GRATUITY, 2-8.

a. The thesis already anticipated (Job 34:9) is here formulated by a series of questions, 2-4. “There (Job 34:9) Elihu censured the complaint as an arraignment of the justice of God. Here he takes it in another point of view, namely, as laying God under obligation.” — Scott.

2. My righteousness is more than God’s — The Septuagint renders this clause, “I am righteous before the Lord.” This accords better with the actual statements of Job, although the English Version agrees with the Vulgate, and is now accepted by many. See note on Job 4:17. Delitzsch makes it a question, “Saidst thou,” etc. The sentiment that Elihu attributes to Job may be, that he had been more just to God than God had been to him.

V. 3. Thou saidst-Another imputation upon God. Unto thee-Unto me; such changes of persons being frequent in the Hebrew language. What profit, &c.-God does not reward so much as I deserve. But it was not fair to charge this upon Job, which he had neither directly nor indirectly affirmed.

Verse 3. What advantage will it be unto thee?] As if he had said to God, “My righteousness cannot profit thee, nor do I find that it is of any benefit to myself.” Or perhaps Elihu makes here a general assertion, which he afterwards endeavours to exemplify: Thou hast been reasoning how it may profit thee, and thou hast said, “What profit shall I have in righteousness more than in sin?”

Verses 2, 3. Thinkest thou this to be right? — Canst thou in thy conscience, upon second thoughts, approve of what thou hast said? My righteousness is more than God’s — Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved. For thou saidst, &c. — This is produced in proof of the foregoing charge. Job had often affirmed that he was, and still continued to be, righteous, though he had no present benefit by his righteousness, but much bitterness with it; and that God did not act kindly toward him, notwithstanding his former and present piety, but dealt with him as if he had been a most wicked man. Now, Elihu interprets this as implying that he thought himself more righteous than God. Thou saidst, What advantage will it be unto thee — Unto me; such changes of persons being frequent in the Hebrew language. And what profit shall I have, &c. — I have no more present advantage by all my care to please and serve God than wicked men have by their sins against him. God regards my cries no more than theirs, and shows no more kindness or pity to me than he doth to the most profligate wretches. But, it must be remembered, if Job’s words implied any thing of this kind, it was only with reference to his state in the present life. He well knew that he should have much, yea, everlasting advantage from his piety in the life to come.

3. What profit… my sin — Literally, What shall I gain more than by my sin? In Job 9:22 and 21:23-26 Job had seemed to say that the perfect and the wicked are alike to God. In Elihu’s remembrance these unguarded statements assume the form of a comparison between the gains from virtue and the profits from sin.

b. God is self-sufficient in his infinite exaltation, and consequently cannot be benefited or injured by the moral acts of men: the consequences of our actions are confined to ourselves or our fellows. “Good and evil cannot affect God; if they are distinct things, as Job, who is no Pantheist, would admit, they must have distinct effects; and these effects, not reaching God, must be on man, on the man who does good or evil.” — Davidson. Vers. 5-8.

Verse 4. I will answer thee] I will show thee the evil of a sinful way, and the benefit of righteousness; and supply what thy friends have omitted in their discourses with thee.

Verses 4-8. I will answer thee, and thy companions — That is, those who are of thy opinion. Look unto the heavens, &c. — Cast up thine eyes to the heavens; look upon the clouds and the sky; and consider that, high as they are, they are not so much above thee, as God is above them. If thou sinnest, what doest thou against him? — Thy sins do him no hurt, and therefore thy righteousness brings him no benefit, as it follows. What receiveth he of thy hand? — He gaineth nothing by it, nor can indeed receive any good from thee, but all thy good comes from him: and therefore thou hast no reason to boast of, nor to upbraid God with, thy piety, which is much to thy advantage, but nothing to his. Thy wickedness may hurt a man as thou art — Thy wickedness will prove hurtful to thyself and others of mankind, and thy righteousness will do thee and them great service; but God, being an infinite, independent, and self-sufficient being, is far exalted above all thy good or evil.

JOB’S NOTION THAT MAN IS IN NO WAY BENEFITED BY HIS PIETY IS ERRONEOUS, 2-16. First half — MAN’S RIGHTEOUSNESS IS TOO IMPERFECT TO POSTULATE CLAIMS UPON GOD: IF GOD REWARD AT ALL, IT IS A PURE GRATUITY, 2-8.

a. The thesis already anticipated (Job 34:9) is here formulated by a series of questions, 2-4. “There (Job 34:9) Elihu censured the complaint as an arraignment of the justice of God. Here he takes it in another point of view, namely, as laying God under obligation.” — Scott.

2. My righteousness is more than God’s — The Septuagint renders this clause, “I am righteous before the Lord.” This accords better with the actual statements of Job, although the English Version agrees with the Vulgate, and is now accepted by many. See note on Job 4:17. Delitzsch makes it a question, “Saidst thou,” etc. The sentiment that Elihu attributes to Job may be, that he had been more just to God than God had been to him.

V. 5. Clouds, &c.-They are far above us, and God is far above them. How much then is he out of the reach either of our sins or our services?

Verse 5. Look unto the heavens] These heavens, and their host, God has created: the bare sight of them is sufficient to show thee that God is infinitely beyond thee in wisdom and excellence.

Behold the clouds] µyqjv shechakim, the ethers, (Vulgate, æthera,) from qjv shachak, to contend, fight together: the agitated or conflicting air and light; the strong agitation of these producing both light and heat. Look upon these, consider them deeply, and see and acknowledge the perfections of the Maker.

Verses 4-8. I will answer thee, and thy companions — That is, those who are of thy opinion. Look unto the heavens, &c. — Cast up thine eyes to the heavens; look upon the clouds and the sky; and consider that, high as they are, they are not so much above thee, as God is above them. If thou sinnest, what doest thou against him? — Thy sins do him no hurt, and therefore thy righteousness brings him no benefit, as it follows. What receiveth he of thy hand? — He gaineth nothing by it, nor can indeed receive any good from thee, but all thy good comes from him: and therefore thou hast no reason to boast of, nor to upbraid God with, thy piety, which is much to thy advantage, but nothing to his. Thy wickedness may hurt a man as thou art — Thy wickedness will prove hurtful to thyself and others of mankind, and thy righteousness will do thee and them great service; but God, being an infinite, independent, and self-sufficient being, is far exalted above all thy good or evil.

Ver. 5. Look unto the heavens. Elihu in the rest of his speech refers Job to the grandeur of God in the heavens, to humble him before his Maker.

5. Look unto the heavens — The infinite greatness of God is feebly shadowed forth by the heavens, the work of his hands. “Job’s weak and foolish attack on the divine righteousness makes shipwreck of the glory of the divine nature, as manifested in the works of creation.” — Hengstenberg. Higher than the heavens, God is too high to gain by the virtue of man or to lose by his vice.

Verse 6. If thou sinnest] God is not benefited by thy righteousness, nor injured by thy iniquity, howsoever multiplied it may be.

Verses 4-8. I will answer thee, and thy companions — That is, those who are of thy opinion. Look unto the heavens, &c. — Cast up thine eyes to the heavens; look upon the clouds and the sky; and consider that, high as they are, they are not so much above thee, as God is above them. If thou sinnest, what doest thou against him? — Thy sins do him no hurt, and therefore thy righteousness brings him no benefit, as it follows. What receiveth he of thy hand? — He gaineth nothing by it, nor can indeed receive any good from thee, but all thy good comes from him: and therefore thou hast no reason to boast of, nor to upbraid God with, thy piety, which is much to thy advantage, but nothing to his. Thy wickedness may hurt a man as thou art — Thy wickedness will prove hurtful to thyself and others of mankind, and thy righteousness will do thee and them great service; but God, being an infinite, independent, and self-sufficient being, is far exalted above all thy good or evil.

6, 7. What receiveth he of thine hand — Independent and above all human conduct, he is under obligations to none; a point that had been reached before in the argument. “The all-sufficient One does not need man, and it is therefore foolish in us to demand, and fume, and murmur.” “When God crowns our merits, he crowns solely his own gifts.” — St. Augustine. See notes on Job 7:20; 22:2, 3.

Verses 4-8. I will answer thee, and thy companions — That is, those who are of thy opinion. Look unto the heavens, &c. — Cast up thine eyes to the heavens; look upon the clouds and the sky; and consider that, high as they are, they are not so much above thee, as God is above them. If thou sinnest, what doest thou against him? — Thy sins do him no hurt, and therefore thy righteousness brings him no benefit, as it follows. What receiveth he of thy hand? — He gaineth nothing by it, nor can indeed receive any good from thee, but all thy good comes from him: and therefore thou hast no reason to boast of, nor to upbraid God with, thy piety, which is much to thy advantage, but nothing to his. Thy wickedness may hurt a man as thou art — Thy wickedness will prove hurtful to thyself and others of mankind, and thy righteousness will do thee and them great service; but God, being an infinite, independent, and self-sufficient being, is far exalted above all thy good or evil.

6, 7. What receiveth he of thine hand — Independent and above all human conduct, he is under obligations to none; a point that had been reached before in the argument. “The all-sufficient One does not need man, and it is therefore foolish in us to demand, and fume, and murmur.” “When God crowns our merits, he crowns solely his own gifts.” — St. Augustine. See notes on Job 7:20; 22:2, 3.

Verse 8. Thy wickedness may hurt] It is better to translate this literally: To a man like thyself is thy wickedness: And to the son of man, thy righteousness: That is:—

Thou mayest injure thyself and others by thy wickedness, And thou mayest benefit both by thy righteousness; But God thou canst neither hurt nor profit.

Verses 4-8. I will answer thee, and thy companions — That is, those who are of thy opinion. Look unto the heavens, &c. — Cast up thine eyes to the heavens; look upon the clouds and the sky; and consider that, high as they are, they are not so much above thee, as God is above them. If thou sinnest, what doest thou against him? — Thy sins do him no hurt, and therefore thy righteousness brings him no benefit, as it follows. What receiveth he of thy hand? — He gaineth nothing by it, nor can indeed receive any good from thee, but all thy good comes from him: and therefore thou hast no reason to boast of, nor to upbraid God with, thy piety, which is much to thy advantage, but nothing to his. Thy wickedness may hurt a man as thou art — Thy wickedness will prove hurtful to thyself and others of mankind, and thy righteousness will do thee and them great service; but God, being an infinite, independent, and self-sufficient being, is far exalted above all thy good or evil.

8. Thy wickedness… son of man — The original reads more tersely, For a man like thyself is thy wickedness; and for a son of man thy righteousness. Man, and not God, loses or gains according as man is wicked or righteous. The comment of Clement, in one of his homilies, is befitting: “Him they profit nothing, but they save themselves: him they injure not, but they are destroyed.”

Second half — PIETY (SO CALLED) THAT CALLS FORTH NO RESPONSIVE BENEFIT, IS UNREAL

V. 9. Cry-Thus one man’s wickedness may hurt another.

Verse 9. By reason of the multitude] Or rather, “From among the multitude” the oppressed clamour, wqy[zy yaziku: they shout, ישועו yeshavveu, because of the mighty.

The wicked rich oppress the wicked poor; these cry aloud because of their oppressors; but they have no relief, because they call not upon God.

Verses 9, 10. By reason of the multitude of oppressions — This verse has been supposed by many to contain an argument to prove what he had said verse 8, that the wickedness of one man may hurt another: but Elihu rather seems to be here beginning a new subject, and, having answered one of Job’s objections, to proceed to another. Job had often complained that he cried to God, and God did not hear his cry. This Elihu may here be considered as answering by a parallel case of men crying out for oppression; whom yet God did not immediately relieve, for just reasons, which he leaves Job to apply to himself. Or he refers to what Job had alleged, (Job 24:12,) respecting men’s groaning out of the city, &c., which might seem to reflect on God’s providence. This Elihu repeats in this verse, and answers in those following. But none saith — Few or none of the great numbers of oppressed persons, seriously or sincerely inquire, Where is God? — They cry out of men, and to men, but they seek not after God, and therefore if God do not hear their cries, he is neither unjust nor unkind; my Maker — Who alone made me, and who only can deliver me. Who, when our condition is ever so dark and sad, can turn our darkness into light, can quickly put a new song into our mouth, a thanksgiving unto our God.

AND WORTHLESS, IN THAT IT IS EXTORTED FROM THE SOUL OF MAN BY SUFFERING, 9-16. a. The objection of Job, stated in Elihu’s own language, (verse 9,) that the prayers of human sufferers are unanswered of God, Elihu refutes by the suggestion that they have in them no more moral element than the cries of the brute, and that, too, notwithstanding God has so richly endowed the wicked with faculties for love, trust, and worship; and, consequently, God is under no moral obligations to hear. The reason why they are not heard lies in the oppressed themselves, 9-14.

9. By reason… they make the oppressed to cry — The correct reading is, Because of the multitude of oppressions they cry out. A statement Job had made, (Job 24:12,) with the additional remark that God paid no heed to the outrage.

V. 10. None-Few or none of the great numbers of oppressed persons. God-They cry out to men, but they seek not God, and therefore if God do not hear their cries it is not unjust. Maker-Who alone made me, and who only can deliver me. Who when our condition is ever so dark and sad, can turn our darkness into light, can quickly put a new song in our mouth, a thanksgiving unto our God.

Verse 10. Where is God my Maker] They have no just apprehension of his being; they do not consider themselves his creatures, or that he who created them still preserves them, and would make them happy if they would pray unto him.

Who giveth songs in the night] This is variously translated. “Before whom the high angels give praise in the night.”—CHALDEE. “Who sets the night-watches.”—SEPTUAGINT.

“Gives meditations in the night.”—SYRIAC and ARABIC.

“And that shyneth upon us that we might prayse him in the night.”—COVERDALE. A holy soul has continual communion with God: night and day its happiness is great; and God, from whom it comes, is the continual subject of its songs of praise.

Verses 9, 10. By reason of the multitude of oppressions — This verse has been supposed by many to contain an argument to prove what he had said verse 8, that the wickedness of one man may hurt another: but Elihu rather seems to be here beginning a new subject, and, having answered one of Job’s objections, to proceed to another. Job had often complained that he cried to God, and God did not hear his cry. This Elihu may here be considered as answering by a parallel case of men crying out for oppression; whom yet God did not immediately relieve, for just reasons, which he leaves Job to apply to himself. Or he refers to what Job had alleged, (Job 24:12,) respecting men’s groaning out of the city, &c., which might seem to reflect on God’s providence. This Elihu repeats in this verse, and answers in those following. But none saith — Few or none of the great numbers of oppressed persons, seriously or sincerely inquire, Where is God? — They cry out of men, and to men, but they seek not after God, and therefore if God do not hear their cries, he is neither unjust nor unkind; my Maker — Who alone made me, and who only can deliver me. Who, when our condition is ever so dark and sad, can turn our darkness into light, can quickly put a new song into our mouth, a thanksgiving unto our God.

Ver. 10. Who giveth songs in the night. God inspires good men with good thoughts and dreams; and while they meditate on their beds, he satisfies their souls as with marrow and fatness. Psalm 63:5. The LXX, “Who appoints [his angels] keepers of the night:” or as the Chaldaic, “Before whose presence the highest angels are ordained to praise in the night.” The sybils, pythonesses, or virgins, while guarding the holy fire in their temples, are mentioned as passing away the watches of the night in sacred songs. Gregory turns this to the joys with which God inspires his saints in the gloom of persecution. David says that God satisfied his soul when he remembered him in the night, as with marrow and fatness. Such should be our employment, especially when sleep is denied us in the night.

10. But none saith — But they do not say. The reason that they are not heard is, that their cry has no element of faith or regard for God, in this respect resembling the instinctive cries of beasts and birds. My maker — yc[. The plural form does not so much express “excellency” as point to the multiplicity and richness of the divine benefits, “so that the one is instar multorum,” (Hengstenberg,) that is, the one God bestows as if he himself were many beings in one. Compare “thy Creator” (plural form) in Ecclesiastes 12:1. Songs in the night — As with Paul and Silas at midnight in prison. Acts 16:25. The Talmud gives a pleasing allegory entitled “The Songs of the Night.” “As David in his youthful days was tending his flocks on Bethlehem’s fertile plains, the Spirit of the Lord descended upon him, and his senses were opened, and his understanding enlightened, so that he could understand the songs of the night. The heavens proclaimed the glory of God, the glittering stars formed one general chorus, their harmonious melody resounded upon earth, and the sweet fulness of their voices vibrated to its utmost bounds. “Light is the countenance of the Eternal,” said the setting sun. “I am the hem of his garment,” responded the soft and rosy twilight. The clouds gathered themselves together and said, “We are his nocturnal tent.”… “We bless thee from above,” said the gentle moon. “We too bless thee,” responded the stars; and the lightsome grasshopper chirped, “Me too he blesses in the pearly dewdrop.” — See KITTO’S Journal of S.L., 6:67; also, sermon, in loc., by H. Melvill.

V. 11. Who-This is an aggravation of mens neglect of God in their misery. God hath given men, what he hath denied to beasts, wisdom to know God and themselves. Therefore they are inexcusable, for not using that wisdom, by calling on God in the time of trouble.

Verse 11. Who teacheth us more than the beasts] “The ox knoweth his owner, and the ass his master’s crib; but Israel doth not know me, my people do not consider; “ Isaiah 1:3. Beasts, bards, fowls, and in many cases pond-fishes, know and seem thankful to the hand that feeds them; while man, made much more noble than they, gifted with the greatest powers, privileged with the most important benefits, considers not the Lord, nor discerns the operation of his hand. Quadrupeds, reptiles, and fowls, have more gratitude to their masters than man has to his God.

Verse 11. Who teacheth us more than the beasts — This is mentioned as a further aggravation of men’s neglect of God in their misery. God hath given to men those gifts which he hath denied to beasts, reason and understanding, whereby they might become acquainted with God and themselves, and with their obligations to him, and their dependance upon him. And therefore they are inexcusable for not using that reason and understanding, by calling on God, and seeking help of him in the time of trouble. If they thus take no notice of God, it is no wonder if God takes no notice of them.

11. More than the beasts of the earth — The bestowment of reason and of a moral sense, and of the knowledge of God and of our duty, leads God to expect something more from us than brutish cries, such as those of the raven, (Psalm 147:9,) or the thirsty cattle, (Joel 1:20,) or the hungry young lion. (Psalm 104:21.) Their cries he hears, but not the cries of prayerless men. Fowls of heaven — See note Job 12:7; 28:7, 21.

V. 12. Because-God doth not answer their cries, because they are both evil, wicked and impenitent, and proud, unhumbled for those sins for which God brought these miseries upon them.

Verse 12. There they cry] They bewail their calamities, but sorrow not for the cause of them; they cry against their oppressors, but they call not upon God.

Because of the pride of evil men.] Or ynpm mippeney, from the face, presence, or influence, of the pride of wicked men. They cry for deliverance from the pride of wicked men; but they are not heard, because they cry not to God.

Verse 12. There they cry — Or then, as the Hebrew particle here used often means; that is, in that time or condition of trouble; but none giveth answer — The reason that God doth not deliver them is, because, though they lie crying under their afflictions, they continue to be evil, wicked, and impenitent; proud and unhumbled for those sins, on account of which God brought these miseries upon them.

12. There — Or, under such circumstances. None giveth answer — He answereth not these evil men (same as in verse 9) because of their pride. Elihu’s imagination sees a multitude of ingrates, in the midst of whom is Job with his complaints and murmurs. To astonished Job, who repined because God refused to hear him, Elihu points out his associates, his fellow sinners and sufferers, who also prayed when trouble came: — See! “there they cry!” and leaves him to draw his own moral. Like Aug. Comte, they would sooner pray to and worship “collective man” than God, and appeal to God only as a last resource. It is instructive to see a Herbert Spencer dismiss “the religion of humanity,” held by the great sceptic, “as countenanced neither by induction nor deduction;” in all probability destined himself to be dismissed in like manner by some leading sceptic of the future.

V. 13. Vanity-Vain persons, that have no wisdom or piety in them.

Verse 13. Surely God will not hear vanity] He will not attend to such vain cries; they cry from their oppressions, but they cry not to God.

Verse 13. Surely God will not hear vanity — Either, 1st, Vain and light persons, that have no true wisdom nor solid piety in them: but are wholly addicted to vain and worldly things, rejoicing immoderately when they have them, and crying out in distress when they have them not. Or, 2d, Vain cries; which proceed not from true penitence, faith, or piety, but only from self-love, and such a sense of misery as is common to men with brute beasts. Neither will the Almighty regard it — Though God be able to help them, as this title of God, the Almighty, implies; and though he be the Judge of the world, as the former name of God, la, eel, signifies, to whom therefore it belongs to right the oppressed against the oppressor; yet, in this case, he justly refuseth to help them.

13. Vanity — That is, a vain and empty cry, one that has no spiritual element.

V. 14. See him-Thou canst not understand his dealings with thee. Here Elihu answers another objection of Job’s: and tells him that though God may for a season delay to answer, yet he will certainly do him right. Judgment-Justice is at his tribunal, and in all his ways and administrations. Trust-Instead of murmuring, repent of what is past, humble thyself under God’s hand, wait patiently in his way, ‘till deliverance come; for it will certainly come if thou dost not hinder it.

Verse 14. Thou sayest thou shalt not see HIM] Several MSS. have “Thou shalt not see me,” and the Septuagint, and one other, “Thou shalt not see us,” but without the points, wnrwvt, the original may be read see HIM or see US, the third person singular, or the first person plural. Yet judgment is before him] Rest assured that God has not forgotten either to punish or to save; therefore trust in him; choose to be a monument of his mercy, rather than of his justice.

Verse 14. Thou shalt not see him — Or, thou canst not see him; thou canst not understand his dealings with thee. Here Elihu answers another objection of Job’s; and tells him that though God may, for a season, delay to answer, yet he will certainly do him right. Yet judgment is before him — Justice is at his tribunal, and in all his ways and administrations. Therefore trust thou in him — Instead of murmuring, repent of what is past, humble thyself under God’s hand, wait patiently in his way till deliverance come, for it will certainly come, if thou dost not hinder it.

14. Although… trust thou in him — Read, much less when thou sayest thou beholdest him not! (Job 23:8.) The cause is before him; therefore wait thou on (or for) him. Judgment — The cause, ˆyd, neglected of men, is not neglected of God. It is before him.

b. A specific and sufficient reason for Job why his prayers are not heard is, that his speeches are dogmatic, vain, and foolish, 15, 16.

V. 15. Because-Because Job doth not acknowledge God’s justice and his own sins. He-God. Anger-Hath laid grievous afflictions upon him. He-Job is not sensible of it, so as to be humbled under God’s hand.

Verse 15. But-because it is not so] Rather, “But now, because he visiteth not in his anger.” This is more literal than the versions generally proposed; and the sense of the place appears to be this: Because vengeance is not speedily executed on an evil work, therefore are the hearts of the children of men set in them to do iniquity. This is, in effect, the charge which Elihu brings against Job.

Verses 15, 16. But now, because it is not so — That is, because Job doth not acknowledge God’s justice and his own sins, and wait upon God in a proper way for mercy; he hath visited in his anger — God hath laid grievous afflictions upon him, all which appear to be too little to bring Job to a compliance with God’s will. Yet he knoweth it not — Job is not sufficiently sensible of it, so as to be humbled under God’s mighty hand. In great extremity — Or, though in great extremity, namely, of afflictions. Though Job hath hitherto been, and still is, exercised with very sore calamities: yet they have not brought him to the knowledge of God and himself. Therefore doth Job open his mouth in vain — Hence it is manifest that he pours forth his complaints without any success, and gets no relief by them. He multiplieth words without knowledge — Thereby discovering his ignorance of God and of himself.

15. But now… great extremity — But now, because his anger visits not, nor strictly marks transgression. Compare Psalm 130:3. Extremity — vp, pash, iniquity, or transgression. This interpretation of this doubtful word, which appears but once in the Scriptures, accords with the Septuagint and the Vulgate, and is adopted by Hirtzel, Conant, Renan, Noyes, etc. It is probably an abbreviated form of the Hebrew word for transgression, ([vp,) a word Elihu has already used against Job. See Job 34:37. Delitzsch and Dillmann derive it from the Arabic, the former making it to signify “sullenness,” the latter, either folly or arrogance. Delitzsch, whom Zockler calls “one of the weightiest opponents of the genuineness of the whole Elihu section,” here makes an important admission, that “even at the close of the third speech of Elihu, the Arabic, and in fact Syro-Arabic colouring common to this section, with the rest of the book, is confirmed;” while, on the other hand, he urges that we miss the bold original figures which, up to chapter 31, followed like waves upon one another; and that we perceive a deficiency of skill, as now and then between Koheleth (in Solomon’s Songs) and Solomon. This supposed defect of genius in the first speeches of Elihu, Zockler adequately meets by the suggestion that Elihu is now the preacher of repentance, speaking as plainly, simply, and with as little art as possible. Soon he shall stand forth the “eulogist and glorifier of God, surpassing the former speakers in the power, loftiness, and adornment of his discourse; nay, even rivaling in this respect the representation of Jehovah himself.” See Excursus VII, page 208.

Verse 16. Therefore doth Job open his mouth in vain] God will execute vengeance when it may best serve the ends of his justice, providence, and mercy. The delay of judgment is not proof that it shall not be executed; nor is the deferring of mercy any proof that God has forgotten to be gracious. He multiplieth words without knowledge] However this may apply to Job, it most certainly applies very strongly and generally to the words, not only of Job’s three friends, but to those also of Elihu himself. The contest is frequently a strife of words.

JOB

Verses 15, 16. But now, because it is not so — That is, because Job doth not acknowledge God’s justice and his own sins, and wait upon God in a proper way for mercy; he hath visited in his anger — God hath laid grievous afflictions upon him, all which appear to be too little to bring Job to a compliance with God’s will. Yet he knoweth it not — Job is not sufficiently sensible of it, so as to be humbled under God’s mighty hand. In great extremity — Or, though in great extremity, namely, of afflictions. Though Job hath hitherto been, and still is, exercised with very sore calamities: yet they have not brought him to the knowledge of God and himself. Therefore doth Job open his mouth in vain — Hence it is manifest that he pours forth his complaints without any success, and gets no relief by them. He multiplieth words without knowledge — Thereby discovering his ignorance of God and of himself.

AND WORTHLESS, IN THAT IT IS EXTORTED FROM THE SOUL OF MAN BY SUFFERING, 9-16. a. The objection of Job, stated in Elihu’s own language, (verse 9,) that the prayers of human sufferers are unanswered of God, Elihu refutes by the suggestion that they have in them no more moral element than the cries of the brute, and that, too, notwithstanding God has so richly endowed the wicked with faculties for love, trust, and worship; and, consequently, God is under no moral obligations to hear. The reason why they are not heard lies in the oppressed themselves, 9-14.

9. By reason… they make the oppressed to cry — The correct reading is, Because of the multitude of oppressions they cry out. A statement Job had made, (Job 24:12,) with the additional remark that God paid no heed to the outrage.