Job 34
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Job 34
Elihu Continues: Far Be It from God
1Furthermore Elihu answered and said,
Jamieson-Fausset-Brown
CHAPTER 34
Job 34:1-37.
1. answered--proceeded.
CHAPTER 34
Job 34:1-37.
1. answered--proceeded.
2Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.
Jamieson-Fausset-Brown
2. This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.
2. This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.
3For the ear trieth words, as the mouth tasteth meat.
Jamieson-Fausset-Brown
3. palate--(See on Job 12:11; Job 33:2).
3. palate--(See on Job 12:11; Job 33:2).
The Pulpit Commentary
In this chapter Elihu turns from Job to those whom he addresses as "wise men" (verse 2), or "men of understanding" (verse 10). Whether these are Job's three special friends, or others among the company which had perhaps gathered to hear the debate, is uncertain. He makes the subject of his address to them Job's conduct—scarcely a polite thing to do in Job's presence. Job, he says, has scorned God and charged him with injustice (verses 5-9). He will vindicate him. This he proceeds to do in verses 10-30. He then points out what Job's course ought to be (verses 31-33), and winds up by an appeal to the "men of understanding" to endorse his condemnation of Job as a sinner and a rebel (verses 34-37).
Job_34:1, Job_34:2
Furthermore Elihu answered and said, Hear my words, O ye wise men. Having, as he may have thought, reduced Job to silence by the fame of his reasonings, Elihu, wishing to carry with him the general consent of his audience, makes an appeal to them, or, at any rate, to the wise among them, to judge Job's conduct and pronounce upon it. It is probable, as Schultens remarks, that a considerable number of influential persons had by this time collected together to hear the discussion which was going on. To these Elihu specially addresses himself: Give ear unto me, ye that have knowledge.
For the ear trieth words, as the mouth tasteth meat. A proverbial expression, already used by Job in the dialogue (Job_12:11). "It is as much the business of the ear to discriminate between wise and foolish words, as of the palate to distinguish between wholesome and unwholesome food."
In this chapter Elihu turns from Job to those whom he addresses as "wise men" (verse 2), or "men of understanding" (verse 10). Whether these are Job's three special friends, or others among the company which had perhaps gathered to hear the debate, is uncertain. He makes the subject of his address to them Job's conduct—scarcely a polite thing to do in Job's presence. Job, he says, has scorned God and charged him with injustice (verses 5-9). He will vindicate him. This he proceeds to do in verses 10-30. He then points out what Job's course ought to be (verses 31-33), and winds up by an appeal to the "men of understanding" to endorse his condemnation of Job as a sinner and a rebel (verses 34-37).
Job_34:1, Job_34:2
Furthermore Elihu answered and said, Hear my words, O ye wise men. Having, as he may have thought, reduced Job to silence by the fame of his reasonings, Elihu, wishing to carry with him the general consent of his audience, makes an appeal to them, or, at any rate, to the wise among them, to judge Job's conduct and pronounce upon it. It is probable, as Schultens remarks, that a considerable number of influential persons had by this time collected together to hear the discussion which was going on. To these Elihu specially addresses himself: Give ear unto me, ye that have knowledge.
For the ear trieth words, as the mouth tasteth meat. A proverbial expression, already used by Job in the dialogue (Job_12:11). "It is as much the business of the ear to discriminate between wise and foolish words, as of the palate to distinguish between wholesome and unwholesome food."
4Let us choose to us judgment: let us know among ourselves what is good.
Jamieson-Fausset-Brown
4. judgment--Let us select among the conflicting sentiments advanced, what will stand the test of examination.
4. judgment--Let us select among the conflicting sentiments advanced, what will stand the test of examination.
The Pulpit Commentary
Let us choose to us judgment; i.e. "Let us seek to come to a right conclusion (mishphat) on each subject that comes before us for consideration." Let us know among ourselves that which is good. "Let us know, discern, and recognize that which is right and good." Excellent sentiments, but somewhat pompously put forth by a young man addressing elder ones.
Let us choose to us judgment; i.e. "Let us seek to come to a right conclusion (mishphat) on each subject that comes before us for consideration." Let us know among ourselves that which is good. "Let us know, discern, and recognize that which is right and good." Excellent sentiments, but somewhat pompously put forth by a young man addressing elder ones.
5For Job hath said, I am righteous: and God hath taken away my judgment.
Jamieson-Fausset-Brown
5. judgment--my right. Job's own words (Job 13:18; 27:2).
5. judgment--my right. Job's own words (Job 13:18; 27:2).
The Pulpit Commentary
For Job hath said, I am righteous. Job had maintained his "righteousness" in a certain sense, i.e. his integrity, his honesty, his conviction that God would ultimately acquit him; but he had not maintained his sinlessness (see the comment on Job_33:9). He had not even said, in so many words, "I am righteous." The nearest that he had come to saying it was when (in Job_13:18) he had exclaimed, "I know that I shall be held righteous," or "justified." And God hath taken away my judgment. Job had said this (Job_27:2), but in the sense that God had withheld from him the judgment on his cause which he desired, not that he had perverted judgment, and wrongfully condemned him.
For Job hath said, I am righteous. Job had maintained his "righteousness" in a certain sense, i.e. his integrity, his honesty, his conviction that God would ultimately acquit him; but he had not maintained his sinlessness (see the comment on Job_33:9). He had not even said, in so many words, "I am righteous." The nearest that he had come to saying it was when (in Job_13:18) he had exclaimed, "I know that I shall be held righteous," or "justified." And God hath taken away my judgment. Job had said this (Job_27:2), but in the sense that God had withheld from him the judgment on his cause which he desired, not that he had perverted judgment, and wrongfully condemned him.
6Should I lie against my right? my wound is incurable without transgression.
Jamieson-Fausset-Brown
6. Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4, 5; 6:28). Maurer, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.
my wound--literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; 16:13).
without transgression--without fault of mine to deserve it (Job 16:17).
6. Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4, 5; 6:28). Maurer, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.
my wound--literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; 16:13).
without transgression--without fault of mine to deserve it (Job 16:17).
The Pulpit Commentary
Should I lie against my right? This was an essential portion of Job's argument (see Job_27:4). Against the theory of his secret heinous wickedness put forward by his "comforters," he maintained consistently his freedom from conscious deliberate opposition to the will of God, and refused to make the confessions which they suggested or required, on the ground that they would have been untrue—in making them he would have "lied against his right." In this certainly Job "sinned not." But it was essential to the theory of Elihu, no less than to that of Eliphaz and his friends, that Job was suffering on account of past iniquity, whether he were being punished for it in anger or chastised for it in love (see Job_33:17, Job_33:27). My wound (literally, my arrow; comp. Job_6:4) is incurable without transgression; i.e. without my having committed any transgression to account for it.
Should I lie against my right? This was an essential portion of Job's argument (see Job_27:4). Against the theory of his secret heinous wickedness put forward by his "comforters," he maintained consistently his freedom from conscious deliberate opposition to the will of God, and refused to make the confessions which they suggested or required, on the ground that they would have been untrue—in making them he would have "lied against his right." In this certainly Job "sinned not." But it was essential to the theory of Elihu, no less than to that of Eliphaz and his friends, that Job was suffering on account of past iniquity, whether he were being punished for it in anger or chastised for it in love (see Job_33:17, Job_33:27). My wound (literally, my arrow; comp. Job_6:4) is incurable without transgression; i.e. without my having committed any transgression to account for it.
7What man is like Job, who drinketh up scorning like water?
Jamieson-Fausset-Brown
7. (Job 15:16). Image from the camel.
scorning--against God (Job 15:4).
7. (Job 15:16). Image from the camel.
scorning--against God (Job 15:4).
The Pulpit Commentary
What man is like Job, who drinketh up scorning like water? This comment is not only unnecessary, but unfair. It was not for Elihu, who professed a desire to "justify" (or completely exonerate) Job, to aggravate his guilt by means of rhetorical comment; and the comment itself was unfair, for Job had not indulged in scorn to any extent, much less "drunk it up like water" (comp. Job_15:16). He had in no respect scorned God; and if he had occasionally poured some scorn upon his "comforters" (Job_6:21; Job_12:2; Job_13:4-13; Job_16:2; Job_21:2-5; Job_26:2-4), must it not be admitted that they had deserved it? It was the duty of Elihu to act as moderator between Job and the "comforters," whereas he here seeks to exasperate them, and lash them up to fury against their afflicted friend. Perhaps Job's impassive attitude has embittered him.
What man is like Job, who drinketh up scorning like water? This comment is not only unnecessary, but unfair. It was not for Elihu, who professed a desire to "justify" (or completely exonerate) Job, to aggravate his guilt by means of rhetorical comment; and the comment itself was unfair, for Job had not indulged in scorn to any extent, much less "drunk it up like water" (comp. Job_15:16). He had in no respect scorned God; and if he had occasionally poured some scorn upon his "comforters" (Job_6:21; Job_12:2; Job_13:4-13; Job_16:2; Job_21:2-5; Job_26:2-4), must it not be admitted that they had deserved it? It was the duty of Elihu to act as moderator between Job and the "comforters," whereas he here seeks to exasperate them, and lash them up to fury against their afflicted friend. Perhaps Job's impassive attitude has embittered him.
8Which goeth in company with the workers of iniquity, and walketh with wicked men.
Jamieson-Fausset-Brown
8. Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22, 23, 30; 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.
8. Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22, 23, 30; 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.
The Pulpit Commentary
Which goeth in company with the workers of iniquity. It is impossible to supply any other antecedent to "which" than Job himself. Elihu therefore accuses Job of having turned aside from righteousness, and betaken himself to the "counsel of the ungodly, the way of sinners, and the seat of the scornful" (Psa_1:1). This is grossly to exaggerate Job's faults of temper, and puts Elihu very nearly on a level with Eliphaz, Bildad, and Zophar in respect of misconception and rudeness. And walketh with wicked men. If no more is meant than that Job has adopted principles and arguments commonly used by wicked men (Canon Cook), the language employed is unfortunate.
Which goeth in company with the workers of iniquity. It is impossible to supply any other antecedent to "which" than Job himself. Elihu therefore accuses Job of having turned aside from righteousness, and betaken himself to the "counsel of the ungodly, the way of sinners, and the seat of the scornful" (Psa_1:1). This is grossly to exaggerate Job's faults of temper, and puts Elihu very nearly on a level with Eliphaz, Bildad, and Zophar in respect of misconception and rudeness. And walketh with wicked men. If no more is meant than that Job has adopted principles and arguments commonly used by wicked men (Canon Cook), the language employed is unfortunate.
9For he hath said, It profiteth a man nothing that he should delight himself with God.
Jamieson-Fausset-Brown
9. with God--in intimacy (Psa 50:18, Margin).
9. with God--in intimacy (Psa 50:18, Margin).
The Pulpit Commentary
For he hath said, It profiteth a man nothing that he should delight himself with God. Again it must be remarked that Job had not said this. The nearest approach to it is to be found in Job_9:22, where this passage occurs: "It is all one; therefore I say, He destroyeth the perfect and the wicked" (Revised Version). Elsewhere Job speaks, not generally, but of his own individual case, remarking that his righteousness has not saved him from calamity (Job_9:17, Job_9:18; Job_10:15; Job_17:9 -17, etc.). And the fact is one that causes him the deepest perplexity.
For he hath said, It profiteth a man nothing that he should delight himself with God. Again it must be remarked that Job had not said this. The nearest approach to it is to be found in Job_9:22, where this passage occurs: "It is all one; therefore I say, He destroyeth the perfect and the wicked" (Revised Version). Elsewhere Job speaks, not generally, but of his own individual case, remarking that his righteousness has not saved him from calamity (Job_9:17, Job_9:18; Job_10:15; Job_17:9 -17, etc.). And the fact is one that causes him the deepest perplexity.
God Will Not Do Wickedly
10Therefore hearken unto me ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
Jamieson-Fausset-Brown
10. The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Ro 9:14; De 32:4; Ge 18:25).
10. The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Ro 9:14; De 32:4; Ge 18:25).
The Pulpit Commentary
Therefore hearken unto me, ye men of understanding (comp. Job_34:2). Elihu repeats himself, wishing to call special attention to his justification of God (Job_34:10-30). Far be it from God, that he should do wickedness. Elihu probably means that to do wickedness is contrary to the very nature and idea of God; but he does not express himself very clearly. And from the Almighty, that he should commit iniquity. An evil God, a God who can do wrong, is a contradiction in terms—an impossible, inconceivable idea. Devil-worshippers, if there are or ever have been such persons, do not conceive of the object of their worship as really God, but as a powerful malignant spirit. Once rise to the height of the conception of a Power absolutely supreme, omniscient, omnipresent, the Author of all things, and it is impossible to imagine him as less than perfectly good.
Therefore hearken unto me, ye men of understanding (comp. Job_34:2). Elihu repeats himself, wishing to call special attention to his justification of God (Job_34:10-30). Far be it from God, that he should do wickedness. Elihu probably means that to do wickedness is contrary to the very nature and idea of God; but he does not express himself very clearly. And from the Almighty, that he should commit iniquity. An evil God, a God who can do wrong, is a contradiction in terms—an impossible, inconceivable idea. Devil-worshippers, if there are or ever have been such persons, do not conceive of the object of their worship as really God, but as a powerful malignant spirit. Once rise to the height of the conception of a Power absolutely supreme, omniscient, omnipresent, the Author of all things, and it is impossible to imagine him as less than perfectly good.
11For the work of a man shall he render unto him, and cause every man to find according to his ways.
Jamieson-Fausset-Brown
11. Partly here; fully, hereafter (Jr 32:19; Ro 2:6; 1Pe 1:17; Re 22:12).
11. Partly here; fully, hereafter (Jr 32:19; Ro 2:6; 1Pe 1:17; Re 22:12).
The Pulpit Commentary
For the work of a man shall he render unto him. God "rewardeth every man according to his work" (Ps 62:13), renders to each one good or evil, according as his own deeds have been the one or the other. But this must be understood of the man's whole conduct, and God's entire treatment of him. Such an absolute rectitude of God's moral government, considered as a whole, is implied and involved in his absolute and perfect justice. And cause every man to find according to his ways. We "find according to our ways" when, having "ploughed iniquity, and sown wickedness, we reap the same" (Job_4:8), or when, on the other hand, having "sown in righteousness, we reap in mercy" (Hos_10:12). Exact retribution is the law of God's rule; but the exactness cannot be seen, or tested, or demonstrated in this life. It will appear, however, and be recognized by all, at the consummation of all things.
For the work of a man shall he render unto him. God "rewardeth every man according to his work" (Ps 62:13), renders to each one good or evil, according as his own deeds have been the one or the other. But this must be understood of the man's whole conduct, and God's entire treatment of him. Such an absolute rectitude of God's moral government, considered as a whole, is implied and involved in his absolute and perfect justice. And cause every man to find according to his ways. We "find according to our ways" when, having "ploughed iniquity, and sown wickedness, we reap the same" (Job_4:8), or when, on the other hand, having "sown in righteousness, we reap in mercy" (Hos_10:12). Exact retribution is the law of God's rule; but the exactness cannot be seen, or tested, or demonstrated in this life. It will appear, however, and be recognized by all, at the consummation of all things.
12Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
Jamieson-Fausset-Brown
12. (Job 8:3). In opposition to Job, Job 34:5, will not--cannot.
12. (Job 8:3). In opposition to Job, Job 34:5, will not--cannot.
The Pulpit Commentary
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment. Elihu is fond of rhetorical amplification, like most young speakers. Job_34:11, Job_34:12 contain nothing that is really additional to the statement in Job_34:10.
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment. Elihu is fond of rhetorical amplification, like most young speakers. Job_34:11, Job_34:12 contain nothing that is really additional to the statement in Job_34:10.
13Who hath given him a charge over the earth? or who hath disposed the whole world?
Jamieson-Fausset-Brown
13. If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23).
disposed--hath founded (Is 44:7), established the circle of the globe.
13. If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23).
disposed--hath founded (Is 44:7), established the circle of the globe.
The Pulpit Commentary
Who hath given him a charge over the earth? The argument seems to be that if God had "received a charge," and were in possession of a mere delegated authority, like the subordinate gods of heathen nations, he might have an interest apart from that of those whom he governs, and so be tempted to be unjust; but as he is the Author of all and the sole Ruler of all, his interest must be bound up with the true interests of his creatures, and cannot clash with them. He can thus never be unjust, since he can have no temptation to be unjust. Or who hath disposed the whole world? rather, Who hath laid upon him the whole world?. Elihu repeats the idea of the previous clause in other words.
Who hath given him a charge over the earth? The argument seems to be that if God had "received a charge," and were in possession of a mere delegated authority, like the subordinate gods of heathen nations, he might have an interest apart from that of those whom he governs, and so be tempted to be unjust; but as he is the Author of all and the sole Ruler of all, his interest must be bound up with the true interests of his creatures, and cannot clash with them. He can thus never be unjust, since he can have no temptation to be unjust. Or who hath disposed the whole world? rather, Who hath laid upon him the whole world?. Elihu repeats the idea of the previous clause in other words.
14If he set his heart upon man, if he gather unto himself his spirit and his breath;
Jamieson-Fausset-Brown
14-15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [Umbreit], "If He had regard to himself (only), and were to gather unto Himself (Psa 104:29) man's spirit, &c. (which he sends forth, Psa 104:30; Ec 12:7), all flesh must perish together," &c. (Ge 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.
14-15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [Umbreit], "If He had regard to himself (only), and were to gather unto Himself (Psa 104:29) man's spirit, &c. (which he sends forth, Psa 104:30; Ec 12:7), all flesh must perish together," &c. (Ge 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.
The Pulpit Commentary
If he set his heart upon man, if he gather unto himself his spirit and his breath. Two renderings are proposed, both supported By about equal authority:
(1) "If he (i.e. God) set his heart upon himself, if he should gather to himself his own spirit, and breath," then all flesh would perish, etc.
(2) "If he [i.e. God] set his heart upon [or, 'against'] man, if he were to gather to himself man's spirit and man's breath," then, etc.
The difference is not great. God could, either by withdrawing from man the breath and spirit which he has given him, or simply by withholding from man the quickening and sustaining influences which he is perpetually putting forth, reduce all humankind to nothingness. Being so completely master of man, he would surely not condescend to treat him with injustice. Injustice implies something of opposition, struggle, rivalry.
If he set his heart upon man, if he gather unto himself his spirit and his breath. Two renderings are proposed, both supported By about equal authority:
(1) "If he (i.e. God) set his heart upon himself, if he should gather to himself his own spirit, and breath," then all flesh would perish, etc.
(2) "If he [i.e. God] set his heart upon [or, 'against'] man, if he were to gather to himself man's spirit and man's breath," then, etc.
The difference is not great. God could, either by withdrawing from man the breath and spirit which he has given him, or simply by withholding from man the quickening and sustaining influences which he is perpetually putting forth, reduce all humankind to nothingness. Being so completely master of man, he would surely not condescend to treat him with injustice. Injustice implies something of opposition, struggle, rivalry.
15All flesh shall perish together, and man shall turn again unto dust.
The Pulpit Commentary
All flesh shall perish together (comp. Psa_104:29). Without God's sustaining hand, all creatures would fall back into nothingness. And man shall turn again unto dust. Either Elihu refers here to Gen_3:19, or else he has a traditional knowledge of man's origin, handed down from a remote antiquity, which is in entire conformity with the Hebrew belief.
All flesh shall perish together (comp. Psa_104:29). Without God's sustaining hand, all creatures would fall back into nothingness. And man shall turn again unto dust. Either Elihu refers here to Gen_3:19, or else he has a traditional knowledge of man's origin, handed down from a remote antiquity, which is in entire conformity with the Hebrew belief.
16If now thou hast understanding, hear this: hearken to the voice of my words.
Jamieson-Fausset-Brown
16. In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.
16. In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.
The Pulpit Commentary
If now thou hast understanding, hear this. The appeal is not to Job, but to any wise and intelligent man among the many hearers who were present (see the comment on verses 1, 2). Hearken to the voice of my words (comp. verses 2, 10).
If now thou hast understanding, hear this. The appeal is not to Job, but to any wise and intelligent man among the many hearers who were present (see the comment on verses 1, 2). Hearken to the voice of my words (comp. verses 2, 10).
17Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Jamieson-Fausset-Brown
17. "Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (2Sa 23:3).
govern--literally, "bind," namely, by authority (so "reign," 1Sa 9:17, Margin). Umbreit translates for "govern, repress wrath, namely, against Job for his accusations.
most just--rather, "Him who is at once mighty and just" (in His government of the world).
17. "Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (2Sa 23:3).
govern--literally, "bind," namely, by authority (so "reign," 1Sa 9:17, Margin). Umbreit translates for "govern, repress wrath, namely, against Job for his accusations.
most just--rather, "Him who is at once mighty and just" (in His government of the world).
The Pulpit Commentary
Shall even he that hateth right govern? Is it conceivable that there can be at the head of the universe, its Ruler and Guide, One who hates justice? The appeal is to the instinctive feeling that in the one God perfect goodness and omnipotence are united. Its spirit is exactly that of Abraham's question, "Shall not the Judge of all the earth do right?" (see Gen_18:5). And wilt thou condemn him that is most just? rather, him that is both just and strong (see the Revised Version).
Shall even he that hateth right govern? Is it conceivable that there can be at the head of the universe, its Ruler and Guide, One who hates justice? The appeal is to the instinctive feeling that in the one God perfect goodness and omnipotence are united. Its spirit is exactly that of Abraham's question, "Shall not the Judge of all the earth do right?" (see Gen_18:5). And wilt thou condemn him that is most just? rather, him that is both just and strong (see the Revised Version).
18Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
Jamieson-Fausset-Brown
18. Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Ex 22:28). But Maurer with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.
18. Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Ex 22:28). But Maurer with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.
The Pulpit Commentary
Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly? Would any subject of an earthly king deem it fitting to accuse his sovereign of wicked and unjust conduct? Would he even tax those who stood next to the king—the princes and great officers of the court—with ungodliness? If a sense of what is becoming and seemly would restrain a man from the use of language of this sort towards his earthly ruler, can it be right that he should allow himself in such liberty or speech towards his heavenly King, his absolute Lord and Master? Job had not really used such language of God, though the complaints which he had made with respect to God's treatment of him might not unreasonably be held to imply some such accusation.
Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly? Would any subject of an earthly king deem it fitting to accuse his sovereign of wicked and unjust conduct? Would he even tax those who stood next to the king—the princes and great officers of the court—with ungodliness? If a sense of what is becoming and seemly would restrain a man from the use of language of this sort towards his earthly ruler, can it be right that he should allow himself in such liberty or speech towards his heavenly King, his absolute Lord and Master? Job had not really used such language of God, though the complaints which he had made with respect to God's treatment of him might not unreasonably be held to imply some such accusation.
19How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
Jamieson-Fausset-Brown
19. (Ac 10:34; 2Ch 19:7; Pr 22:2; Job 31:15).
19. (Ac 10:34; 2Ch 19:7; Pr 22:2; Job 31:15).
The Pulpit Commentary
How much less to him that accepteth not the persons of princes! How much less becomingly is such language used of One so far above princes that he regards them as on a level with all other men, and pays them no special respect! Worldly rank is, of course, nothing with God. All mankind are his subjects and servants, whom he differentiates one from another solely by their moral and spiritual qualities. Nor regardeth the rich more than the poor. If earthly rank is of no account with God, much less is abundance of possessions. The parable of the rich man and Lazarus places his complete indifference in a strong light. For they all are the work of his hands. All classes of men, rich and poor, powerful and weak, are equally God's creatures, brought into the world by him, given by him their several stations, and regarded by him with favour or disfavour, according as they conduct themselves in their various occupations and employments.
How much less to him that accepteth not the persons of princes! How much less becomingly is such language used of One so far above princes that he regards them as on a level with all other men, and pays them no special respect! Worldly rank is, of course, nothing with God. All mankind are his subjects and servants, whom he differentiates one from another solely by their moral and spiritual qualities. Nor regardeth the rich more than the poor. If earthly rank is of no account with God, much less is abundance of possessions. The parable of the rich man and Lazarus places his complete indifference in a strong light. For they all are the work of his hands. All classes of men, rich and poor, powerful and weak, are equally God's creatures, brought into the world by him, given by him their several stations, and regarded by him with favour or disfavour, according as they conduct themselves in their various occupations and employments.
20In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
Jamieson-Fausset-Brown
20. they--"the rich" and "princes" who offend God.
the people--namely, of the guilty princes: guilty also themselves.
at midnight--image from a night attack of an enemy on a camp, which becomes an easy prey (Ex 12:29, 30).
without hand--without visible agency, by the mere word of God (so Job 20:26; Zec 4:6; Da 2:34).
20. they--"the rich" and "princes" who offend God.
the people--namely, of the guilty princes: guilty also themselves.
at midnight--image from a night attack of an enemy on a camp, which becomes an easy prey (Ex 12:29, 30).
without hand--without visible agency, by the mere word of God (so Job 20:26; Zec 4:6; Da 2:34).
The Pulpit Commentary
In a moment shall they die. All lie under the same law of death—
"Pallida Mors aequo pulsat pede pauperum tabernas
Regumque turres."
(Horace,'Od.,' 1.4, 11. 13, 14.)
"In a moment," whenever God wills, they pass from life and disappear, the rich equally with the needy, the powerful prince as much as the outcast and the beggar. And the people shall be troubled at midnight, and pass away. (comp. Exo_12:29; 2Ki_19:35). Such sudden catastrophes are infrequent; but it is within the power of God to produce them at any time. When they occur, they strikingly exemplify the equality of his dealings with all classes of men, since none escape (Exo_11:5; Exo_12:29). And the mighty shall be taken away without hand; i.e. without human agency (comp. Dan_2:34).
In a moment shall they die. All lie under the same law of death—
"Pallida Mors aequo pulsat pede pauperum tabernas
Regumque turres."
(Horace,'Od.,' 1.4, 11. 13, 14.)
"In a moment," whenever God wills, they pass from life and disappear, the rich equally with the needy, the powerful prince as much as the outcast and the beggar. And the people shall be troubled at midnight, and pass away. (comp. Exo_12:29; 2Ki_19:35). Such sudden catastrophes are infrequent; but it is within the power of God to produce them at any time. When they occur, they strikingly exemplify the equality of his dealings with all classes of men, since none escape (Exo_11:5; Exo_12:29). And the mighty shall be taken away without hand; i.e. without human agency (comp. Dan_2:34).
His Eyes Are Upon the Ways of Man
21For his eyes are upon the ways of man, and he seeth all his goings.
Jamieson-Fausset-Brown
21. God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (Job 7:12; 2Ch 16:9; Jr 32:19).
21. God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (Job 7:12; 2Ch 16:9; Jr 32:19).
The Pulpit Commentary
For his eyes are upon the ways of man, and he seeth all his goings. Elihu proceeds to a fresh argument. The omniscience of God is a security against his acting unjustly. He knows exactly each man's powers, capacities, temperament, temptations, circumstances He can exactly me, sure each man's due, and will assuredly mete it out to each without partiality or prejudice.
For his eyes are upon the ways of man, and he seeth all his goings. Elihu proceeds to a fresh argument. The omniscience of God is a security against his acting unjustly. He knows exactly each man's powers, capacities, temperament, temptations, circumstances He can exactly me, sure each man's due, and will assuredly mete it out to each without partiality or prejudice.
22There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
Jamieson-Fausset-Brown
22. shadow of death--thick darkness (Am 9:2, 3; Psa 139:12).
22. shadow of death--thick darkness (Am 9:2, 3; Psa 139:12).
The Pulpit Commentary
There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. "All things are naked and opened unto the eyes of him with whom we have to do" (Heb_4:13). However careful wicked men may be to conceal their misdeeds by "waiting for the twilight" (Job_24:15), or doing them "in the dark" (Job_24:16), they will find it quite impossible to escape the all-seeing eye of the Almighty, which is as clear-sighted in the deepest darkness as in the brightest light ("Yea, the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike," Psa_139:11, Prayer-book Version).
There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. "All things are naked and opened unto the eyes of him with whom we have to do" (Heb_4:13). However careful wicked men may be to conceal their misdeeds by "waiting for the twilight" (Job_24:15), or doing them "in the dark" (Job_24:16), they will find it quite impossible to escape the all-seeing eye of the Almighty, which is as clear-sighted in the deepest darkness as in the brightest light ("Yea, the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike," Psa_139:11, Prayer-book Version).
23For he will not lay upon man more than right; that he should enter into judgment with God.
Jamieson-Fausset-Brown
23. (1Co 10:13; La 3:32; Is 27:8). Better, as Umbreit, "He does not (needs not to) regard (as in Job 34:14; Is 41:20) man long (so Hebrew, Ge 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10, 11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.
23. (1Co 10:13; La 3:32; Is 27:8). Better, as Umbreit, "He does not (needs not to) regard (as in Job 34:14; Is 41:20) man long (so Hebrew, Ge 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10, 11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.
The Pulpit Commentary
For he will not lay upon man more than right; rather,for he needeth not further to consider a man (see the Revised Version). He has no need to consider any man's case twice; he sees it at the first glance, and judges it infallibly. That he should enter into judgment with God. Were it not so, a man might perhaps claim to have a second trial, and, pleading in his own defence, might "enter into judgment with God," or (according to others) "go before God in judgment;" but God's absolute omniscience precludes this.
For he will not lay upon man more than right; rather,for he needeth not further to consider a man (see the Revised Version). He has no need to consider any man's case twice; he sees it at the first glance, and judges it infallibly. That he should enter into judgment with God. Were it not so, a man might perhaps claim to have a second trial, and, pleading in his own defence, might "enter into judgment with God," or (according to others) "go before God in judgment;" but God's absolute omniscience precludes this.
24He shall break in pieces mighty men without number, and set others in their stead.
Jamieson-Fausset-Brown
24. break in pieces--(Psa 2:9; Job 12:18; Da 2:21).
24. break in pieces--(Psa 2:9; Job 12:18; Da 2:21).
The Pulpit Commentary
He shall break in pieces mighty men without number; rather, in ways that are unsearchable, or in ways past finding out (see the Revised Version). And set others in their stead.
He shall break in pieces mighty men without number; rather, in ways that are unsearchable, or in ways past finding out (see the Revised Version). And set others in their stead.
25Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed.
Jamieson-Fausset-Brown
25. Therefore--because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24).
in the night--suddenly, unexpectedly (Job 34:20). Fitly in the night, as it was in it that the godless hid themselves (Job 34:22). Umbreit, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.
25. Therefore--because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24).
in the night--suddenly, unexpectedly (Job 34:20). Fitly in the night, as it was in it that the godless hid themselves (Job 34:22). Umbreit, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.
The Pulpit Commentary
Therefore (i.e. to that end' or with that object in view) he knoweth (rather, taketh knowledge of) their works. As God governs the world, and governs it, to a large extent, by exalting some men and depressing others, he is bound to take strict account of their conduct, that he may exalt the worthy and depress the unworthy. And he overturneth them in the night (comp. Job_34:20). So that they are destroyed; literally, crushed. God's judgments fall on men suddenly, either "in the night," or as "In the night, i.e. suddenly, unexpectedly, when they are quite unprepared; and fall on them with "crushing" force, with a might that is wholly irresistible,
Therefore (i.e. to that end' or with that object in view) he knoweth (rather, taketh knowledge of) their works. As God governs the world, and governs it, to a large extent, by exalting some men and depressing others, he is bound to take strict account of their conduct, that he may exalt the worthy and depress the unworthy. And he overturneth them in the night (comp. Job_34:20). So that they are destroyed; literally, crushed. God's judgments fall on men suddenly, either "in the night," or as "In the night, i.e. suddenly, unexpectedly, when they are quite unprepared; and fall on them with "crushing" force, with a might that is wholly irresistible,
26He striketh them as wicked men in the open sight of others;
Jamieson-Fausset-Brown
26. He striketh them--chasteneth.
as--that is, because they are wicked.
sight of others--Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (Job 40:12; Ex 14:30; 2Sa 12:12).
26. He striketh them--chasteneth.
as--that is, because they are wicked.
sight of others--Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (Job 40:12; Ex 14:30; 2Sa 12:12).
The Pulpit Commentary
He striketh them as wicked men; i.e. as open and acknowledged malefactors. In the open sight of others; literally, in the place of beholders; i.e. publicly, openly, where their fate is an example to others.
He striketh them as wicked men; i.e. as open and acknowledged malefactors. In the open sight of others; literally, in the place of beholders; i.e. publicly, openly, where their fate is an example to others.
27Because they turned back from him, and would not consider any of his ways:
Jamieson-Fausset-Brown
27-28. The grounds of their punishment in Job 34:26. Job 34:28 states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.
27-28. The grounds of their punishment in Job 34:26. Job 34:28 states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.
The Pulpit Commentary
Because they turned back from him (On the sin of "turning back," see 2Ki_17:15, 2Ki_17:16; Pro_26:11; 2Pe_2:22.) And would not consider any of his ways (comp. Psa_28:5; Isa_5:12). The folly and wickedness of such conduct is reproved by Solomon in the strongest terms, "Because I have called, and ye refused: I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Thou shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord: they would none of my counsel: they despised all my reproof. Therefore shall they eat the fruit of their own way, and be filled with their Own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them" (Pro_1:24-32).
Because they turned back from him (On the sin of "turning back," see 2Ki_17:15, 2Ki_17:16; Pro_26:11; 2Pe_2:22.) And would not consider any of his ways (comp. Psa_28:5; Isa_5:12). The folly and wickedness of such conduct is reproved by Solomon in the strongest terms, "Because I have called, and ye refused: I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Thou shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord: they would none of my counsel: they despised all my reproof. Therefore shall they eat the fruit of their own way, and be filled with their Own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them" (Pro_1:24-32).
28So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
The Pulpit Commentary
So that they cause the cry of the poor to come unto him. Elihu views the wicked man as almost certainly an oppressor, whose misdeeds "cause the cry of the poor to come before God," and provoke God, the Avenger of the poor and needy, to visit him with chastisement. And he heareth the cry of the afflicted (comp. Exo_2:23, Exo_2:24; Exo_22:23, Exo_22:24; Psa_12:5, etc.) God's ears are ever open to the cry of the oppressed, and his hand is ever heavy upon those who "afflict" the weak and defenceless (Isa_1:24; Isa_3:12-15; Amo_5:11, Amo_5:12; Mic_3:1-4; Hab_1:13).
So that they cause the cry of the poor to come unto him. Elihu views the wicked man as almost certainly an oppressor, whose misdeeds "cause the cry of the poor to come before God," and provoke God, the Avenger of the poor and needy, to visit him with chastisement. And he heareth the cry of the afflicted (comp. Exo_2:23, Exo_2:24; Exo_22:23, Exo_22:24; Psa_12:5, etc.) God's ears are ever open to the cry of the oppressed, and his hand is ever heavy upon those who "afflict" the weak and defenceless (Isa_1:24; Isa_3:12-15; Amo_5:11, Amo_5:12; Mic_3:1-4; Hab_1:13).
29When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
Jamieson-Fausset-Brown
29. (Pr 16:7; Is 26:3).
make trouble--rather, "condemn" (Ro 8:33, 34). Maurer, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Psa 83:1; [Umbreit] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17.
hideth ... face--(Job 23:8, 9; Psa 13:1).
it be done--Whether it be against a guilty nation (2Ki 18:9-12) or an individual, that God acts so.
29. (Pr 16:7; Is 26:3).
make trouble--rather, "condemn" (Ro 8:33, 34). Maurer, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Psa 83:1; [Umbreit] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17.
hideth ... face--(Job 23:8, 9; Psa 13:1).
it be done--Whether it be against a guilty nation (2Ki 18:9-12) or an individual, that God acts so.
The Pulpit Commentary
When he giveth quietness, who then can make trouble? literally, Who then can condemn? The sentiment is the same as that of St. Paul in the Epistle to the Romans, "If God be for us, who can be against us?… Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?" (Rom_8:31-34). And when he hideth his face, who then can behold him? When God hideth away his face, then all flesh is troubled (Psa_104:29); man shrinks into himself, and despairs of happiness; nature itself seems to fail and fade. None nan behold him when he hides himself; none can do more than deprecate his anger, and pray, "Lord, lift thou up the light of thy countenance upon us" (Psa_4:6). Whether it be done against a nation, or against a man only. The results are similar, whether God withdraws the light of his countenance from a nation or from an individual. In either case, there is no help from without; ruin and destruction follow.
When he giveth quietness, who then can make trouble? literally, Who then can condemn? The sentiment is the same as that of St. Paul in the Epistle to the Romans, "If God be for us, who can be against us?… Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?" (Rom_8:31-34). And when he hideth his face, who then can behold him? When God hideth away his face, then all flesh is troubled (Psa_104:29); man shrinks into himself, and despairs of happiness; nature itself seems to fail and fade. None nan behold him when he hides himself; none can do more than deprecate his anger, and pray, "Lord, lift thou up the light of thy countenance upon us" (Psa_4:6). Whether it be done against a nation, or against a man only. The results are similar, whether God withdraws the light of his countenance from a nation or from an individual. In either case, there is no help from without; ruin and destruction follow.
30That the hypocrite reign not, lest the people be ensnared.
Jamieson-Fausset-Brown
30. Ensnared--into sin (1Ki 12:28, 30). Or rather, "enthralled by further oppression," Job 34:26-28.
30. Ensnared--into sin (1Ki 12:28, 30). Or rather, "enthralled by further oppression," Job 34:26-28.
The Pulpit Commentary
That the hypocrite reign not, lest the people be ensnared; rather, that an ungodly man reign not, that a people be not a snare. (So Schultens, Professor Lee, and others.) The passage is obscure from its brevity; but this seems to be the best sense. God withdraws his favour from an ungodly king or from a wicked nation, that the king may cease to injure men by his rule, and the nation cease to be a snare to its neighbours.
That the hypocrite reign not, lest the people be ensnared; rather, that an ungodly man reign not, that a people be not a snare. (So Schultens, Professor Lee, and others.) The passage is obscure from its brevity; but this seems to be the best sense. God withdraws his favour from an ungodly king or from a wicked nation, that the king may cease to injure men by his rule, and the nation cease to be a snare to its neighbours.
What Man Should Say Unto God
31Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:
Jamieson-Fausset-Brown
31. Job accordingly says so (Job 40:3-5; Mi 7:9; Le 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. Umbreit and Maurer lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6).
borne--namely, the penalty of sin, as in Le 5:1, 17.
offend--literally, "to deal destructively or corruptly" (Ne 1:7).
31. Job accordingly says so (Job 40:3-5; Mi 7:9; Le 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. Umbreit and Maurer lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6).
borne--namely, the penalty of sin, as in Le 5:1, 17.
offend--literally, "to deal destructively or corruptly" (Ne 1:7).
The Pulpit Commentary
Surely it is meet to be said unto God, I have borne chastisement. (So Rosenmuller and others.) If the passage be thus rendered, Elihu must be considered as, like Eliphaz (Job_5:8), Bildad (Job_8:5), and Zophar (Job_11:13-15), counselling Job to submit himself to God, acknowledging his sin, accepting his punishment, and promising amendment for the future (verse 22). But perhaps it is better to regard the passage as interrogative, and Elihu as asking—What man, among those whom God has cast down and punished, has ever sought to deprecate his wrath by contrition, confession, and promise of amendment, implying that, had they done so, God would have relented and forgiven them? (see the Revised Version). In this case no direct counsel is offered to Job; but still an indirect hint is given him. I will not offend any more. This is preferable to the marginal rendering of the Revised Version, "though I have not offended."
Surely it is meet to be said unto God, I have borne chastisement. (So Rosenmuller and others.) If the passage be thus rendered, Elihu must be considered as, like Eliphaz (Job_5:8), Bildad (Job_8:5), and Zophar (Job_11:13-15), counselling Job to submit himself to God, acknowledging his sin, accepting his punishment, and promising amendment for the future (verse 22). But perhaps it is better to regard the passage as interrogative, and Elihu as asking—What man, among those whom God has cast down and punished, has ever sought to deprecate his wrath by contrition, confession, and promise of amendment, implying that, had they done so, God would have relented and forgiven them? (see the Revised Version). In this case no direct counsel is offered to Job; but still an indirect hint is given him. I will not offend any more. This is preferable to the marginal rendering of the Revised Version, "though I have not offended."
32That which I see not teach thou me: if I have done iniquity, I will do no more.
Jamieson-Fausset-Brown
32. (Job 10:2; Psa 32:8; 19:12; 139:23, 24).
no more--(Pr 28:13; Ep 4:22).
32. (Job 10:2; Psa 32:8; 19:12; 139:23, 24).
no more--(Pr 28:13; Ep 4:22).
The Pulpit Commentary
That which I see not, teach thou me; i.e. "If in anything I fail to see thy will, teach thou it me. Make thy way plain before my face." If I have done iniquity, I will do no more. The hypothetical form seems to be preferred, as more acceptable to Job, who maintained his righteousness, than a positive confession of sin.
That which I see not, teach thou me; i.e. "If in anything I fail to see thy will, teach thou it me. Make thy way plain before my face." If I have done iniquity, I will do no more. The hypothetical form seems to be preferred, as more acceptable to Job, who maintained his righteousness, than a positive confession of sin.
33Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
Jamieson-Fausset-Brown
33. Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [Umbreit]; or as Maurer, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.
33. Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [Umbreit]; or as Maurer, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.
The Pulpit Commentary
Should it be according to thy mind? he will recompense it. The two clauses should be taken together, and the translation should run, "Should God recompense" (i.e. make his awards) "according to thy pleasure'" or "as thou wiliest?" Elihu turns to Job and directly addresses him, "Can he expect that God will make his decrees—condemn and absolve men—just as Job thinks right?" Whether thou refuse; rather, since thou refusest them. Job had refused to acknowledge the justice of God's awards and decisions. Or whether thou choose; and not I; rather, but thou must choose, and not I. It is Job who must determine how he will act. Elihu, a friend, can only point out and recommend a course, as he had done in verses 31, 32. It is for Job himself to determine what course he will take. Therefore speak what thou knowest; i.e. "Say what thou hast determined on."
Should it be according to thy mind? he will recompense it. The two clauses should be taken together, and the translation should run, "Should God recompense" (i.e. make his awards) "according to thy pleasure'" or "as thou wiliest?" Elihu turns to Job and directly addresses him, "Can he expect that God will make his decrees—condemn and absolve men—just as Job thinks right?" Whether thou refuse; rather, since thou refusest them. Job had refused to acknowledge the justice of God's awards and decisions. Or whether thou choose; and not I; rather, but thou must choose, and not I. It is Job who must determine how he will act. Elihu, a friend, can only point out and recommend a course, as he had done in verses 31, 32. It is for Job himself to determine what course he will take. Therefore speak what thou knowest; i.e. "Say what thou hast determined on."
34Let men of understanding tell me, and let a wise man hearken unto me.
Jamieson-Fausset-Brown
34-35. Rather, "men ... will say to me, and the wise man (Job 34:2, 10) who hearkens to me (will say), 'Job hath spoken,'" &c.
34-35. Rather, "men ... will say to me, and the wise man (Job 34:2, 10) who hearkens to me (will say), 'Job hath spoken,'" &c.
The Pulpit Commentary
Let men of understanding tell me, and let a wise man hearken unto me. As Job does not answer him, Elihu turns to his "men of understanding" (supra, verses 2, 10). He feels sure that he will at least have carried them with him, and that they will join in the condemnation of Job's words as wanting in true wisdom. "Men of understanding," he says, "will say unto me, yea, every wise man that heareth me will say, Job speaketh without knowledge," etc. (see the Revised Version).
Let men of understanding tell me, and let a wise man hearken unto me. As Job does not answer him, Elihu turns to his "men of understanding" (supra, verses 2, 10). He feels sure that he will at least have carried them with him, and that they will join in the condemnation of Job's words as wanting in true wisdom. "Men of understanding," he says, "will say unto me, yea, every wise man that heareth me will say, Job speaketh without knowledge," etc. (see the Revised Version).
35Job hath spoken without knowledge, and his words were without wisdom.
The Pulpit Commentary
Job hath spoken without knowledge, and his words were without wisdom; literally, not in wisdom. The words intended are, of course, those in which Job has seemed to tax God with injustice (see the comment on verse 9).
Job hath spoken without knowledge, and his words were without wisdom; literally, not in wisdom. The words intended are, of course, those in which Job has seemed to tax God with injustice (see the comment on verse 9).
36My desire is that Job may be tried unto the end because of his answers for wicked men.
Jamieson-Fausset-Brown
36. Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.
tried--by calamities.
answers for wicked men--(See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.
36. Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.
tried--by calamities.
answers for wicked men--(See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.
The Pulpit Commentary
My desire is that Job may be tried unto the end; literally, Would that Job were tested to the uttermost!—"tested'" i.e; as gold is tested, by the touchstone, and "to the uttermost," so that there should be no doubt as to the result. Elihu had his wish. Job was tried as severely as possible, and the issue was pronounced by God himself. "Ye have not spoken of me the thing that is right, as my servant Job hath" (Job_42:8, Revised Version). Because of his answers for wicked men; rather, after the manner of wicked men (comp. above, verses 5, 6, 9.). This was the view which Elihu took of Job's rash words.
My desire is that Job may be tried unto the end; literally, Would that Job were tested to the uttermost!—"tested'" i.e; as gold is tested, by the touchstone, and "to the uttermost," so that there should be no doubt as to the result. Elihu had his wish. Job was tried as severely as possible, and the issue was pronounced by God himself. "Ye have not spoken of me the thing that is right, as my servant Job hath" (Job_42:8, Revised Version). Because of his answers for wicked men; rather, after the manner of wicked men (comp. above, verses 5, 6, 9.). This was the view which Elihu took of Job's rash words.
37For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
Jamieson-Fausset-Brown
37. clappeth ... hands--in scorn (Job 27:23; Eze 21:17).
multiplieth ... words--(Job 11:2; 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.
37. clappeth ... hands--in scorn (Job 27:23; Eze 21:17).
multiplieth ... words--(Job 11:2; 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.
The Pulpit Commentary
For he addeth rebellion unto his sin. Elihu holds that it is Job's "sin" which has brought on him his chastisement, and regards his expostulations and complaints as flagrant "rebellion" against the Most High. He clappeth his hands among us; i.e. he applauds himself, approves of his own conduct, and, instead of repenting, makes a boast of it. And multiplieth his words against God. Job had continued to the last (Job_31:1-40.) to justify himself and protest his integrity; which, in the view of Elihu, was to tax God with injustice.
For he addeth rebellion unto his sin. Elihu holds that it is Job's "sin" which has brought on him his chastisement, and regards his expostulations and complaints as flagrant "rebellion" against the Most High. He clappeth his hands among us; i.e. he applauds himself, approves of his own conduct, and, instead of repenting, makes a boast of it. And multiplieth his words against God. Job had continued to the last (Job_31:1-40.) to justify himself and protest his integrity; which, in the view of Elihu, was to tax God with injustice.
THE HOLY BIBLE
Job
Chapter 34
Translated out of the original tongues, and with the former translations diligently compared and revised.
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