Job 36
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Job 36
Elihu Speaks for God's Righteousness
1Elihu also proceeded, and said,
Jamieson-Fausset-Brown
CHAPTER 36
Job 36:1-33.
1-2. Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Is 9:13; Jr 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.
CHAPTER 36
Job 36:1-33.
1-2. Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Is 9:13; Jr 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.
2Suffer me a little, and I will shew thee that I have yet to speak on God’s behalf.
3I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
Jamieson-Fausset-Brown
3. from afar--not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness--whereas Job ascribed unrighteousness (Job 34:10, 12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [Barnes].
3. from afar--not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness--whereas Job ascribed unrighteousness (Job 34:10, 12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [Barnes].
The Pulpit Commentary
The two chapters, Job_36:1-33; Job_37:1-24, form a single discourse, and ought not to have been separated; or, at any rate, not so unskilfully as they are, in the middle of a description of a thunderstorm. They constitute a final appeal to Job, who is exhorted to submission, resignation, and patience, in consideration of God's inscrutability, and of his perfect justice, wisdom, and strength. Job_36:1-33 begins with a short preface (Job_36:1-4), in which Elihu seeks to prove his right to offer counsel to Job, after which God's justice is demonstrated (verses 5-16), and Job warned that his petulance may lead to his complete destruction (verses 17-25). Finally, in illustration of God's might and unsearchableness, the description of a thunderstorm is commenced (verses 26-33), which is carried on into the next chapter.
Job_36:1, Job_36:2
Elihu also proceeded, and said, Suffer me a little, and I will show thee that I have yet to speak on God's behalf; literally, that there are yet words for God. The controversy, i.e; is not exhausted; there is yet much that may be urged on God's behalf, in respect of the charges thou hast made against him.
I will fetch my knowledge from afar. In neither case does the performance justify the pretentious character of the preface. Elihu's arguments are, for the most part, trite and commonplace. And will ascribe righteousness to my Maker. I will show, i.e; that God is righteous and just (comp. Job_34:10, Job_34:12).
The two chapters, Job_36:1-33; Job_37:1-24, form a single discourse, and ought not to have been separated; or, at any rate, not so unskilfully as they are, in the middle of a description of a thunderstorm. They constitute a final appeal to Job, who is exhorted to submission, resignation, and patience, in consideration of God's inscrutability, and of his perfect justice, wisdom, and strength. Job_36:1-33 begins with a short preface (Job_36:1-4), in which Elihu seeks to prove his right to offer counsel to Job, after which God's justice is demonstrated (verses 5-16), and Job warned that his petulance may lead to his complete destruction (verses 17-25). Finally, in illustration of God's might and unsearchableness, the description of a thunderstorm is commenced (verses 26-33), which is carried on into the next chapter.
Job_36:1, Job_36:2
Elihu also proceeded, and said, Suffer me a little, and I will show thee that I have yet to speak on God's behalf; literally, that there are yet words for God. The controversy, i.e; is not exhausted; there is yet much that may be urged on God's behalf, in respect of the charges thou hast made against him.
I will fetch my knowledge from afar. In neither case does the performance justify the pretentious character of the preface. Elihu's arguments are, for the most part, trite and commonplace. And will ascribe righteousness to my Maker. I will show, i.e; that God is righteous and just (comp. Job_34:10, Job_34:12).
4For truly my words shall not be false: he that is perfect in knowledge is with thee.
Jamieson-Fausset-Brown
4. I will not "speak wickedly for God," as the friends (Job 13:4, 7, 8)--that is, vindicate God by unsound arguments.
he that is perfect, &c.--Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 21:34).
4. I will not "speak wickedly for God," as the friends (Job 13:4, 7, 8)--that is, vindicate God by unsound arguments.
he that is perfect, &c.--Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 21:34).
The Pulpit Commentary
For truly my words shall not be false: he that is perfect in knowledge is with thee. The words sound arrogant; but perhaps Elihu does not mean any more than W pledge himself to speak truthfully, and to say only what he has perfect knowledge of. It is clear that he speaks of himself, net of God (Stanley Loathes). in the second clause of the verse, as in the first.
For truly my words shall not be false: he that is perfect in knowledge is with thee. The words sound arrogant; but perhaps Elihu does not mean any more than W pledge himself to speak truthfully, and to say only what he has perfect knowledge of. It is clear that he speaks of himself, net of God (Stanley Loathes). in the second clause of the verse, as in the first.
Behold, God Is Mighty
5Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom.
Jamieson-Fausset-Brown
5. Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (Job 35:14).
5. Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (Job 35:14).
The Pulpit Commentary
Behold, God is mighty. The preface over, the argument to prove God's justice begins. First, he "is mighty." How unlikely that any one who is mighty—nay, almighty—should be unjust! Next, he despiseth not any. Job has wrongly charged him with "despising the work of his own hands." In truth, he despises nothing that he has made. "Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbered" (Mat_10:29, Mat_10:30). Much less, then, is any man despised. Moreover, God is mighty in strength and wisdom; or rather, in strength of undertaking' and therefore above the weakness of being unjust.
Behold, God is mighty. The preface over, the argument to prove God's justice begins. First, he "is mighty." How unlikely that any one who is mighty—nay, almighty—should be unjust! Next, he despiseth not any. Job has wrongly charged him with "despising the work of his own hands." In truth, he despises nothing that he has made. "Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbered" (Mat_10:29, Mat_10:30). Much less, then, is any man despised. Moreover, God is mighty in strength and wisdom; or rather, in strength of undertaking' and therefore above the weakness of being unjust.
6He preserveth not the life of the wicked: but giveth right to the poor.
Jamieson-Fausset-Brown
6. right ... poor--He espouses the cause of the afflicted.
6. right ... poor--He espouses the cause of the afflicted.
The Pulpit Commentary
He preserveth not the life of the wicked. There is no special providence over the life of the wicked, as Job had supposed, or pretended to suppose (Job_21:7; comp. Job_12:6). On the contrary, God "overturneth" wicked men "in the night, so that they are destroyed; he striketh them as wicked men in the open sight of others" (Job_34:25, Job_34:26). But giveth right to the poor. The poor and afflicted, the meek and humble, God vindicates. They are his special charge. So far is he from favouring the ungodly.
He preserveth not the life of the wicked. There is no special providence over the life of the wicked, as Job had supposed, or pretended to suppose (Job_21:7; comp. Job_12:6). On the contrary, God "overturneth" wicked men "in the night, so that they are destroyed; he striketh them as wicked men in the open sight of others" (Job_34:25, Job_34:26). But giveth right to the poor. The poor and afflicted, the meek and humble, God vindicates. They are his special charge. So far is he from favouring the ungodly.
7He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted.
Jamieson-Fausset-Brown
7. (1Pe 3:12). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (1Sa 2:8; Psa 113:7, 8). True of believers in the highest sense, already in part (1Pe 2:9; Re 1:6); hereafter fully (Re 5:10; Job 22:5).
and they are--that they may be.
7. (1Pe 3:12). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (1Sa 2:8; Psa 113:7, 8). True of believers in the highest sense, already in part (1Pe 2:9; Re 1:6); hereafter fully (Re 5:10; Job 22:5).
and they are--that they may be.
The Pulpit Commentary
He withdraweth not his eyes from the righteous. Under no circumstances does God cease to keep an eye upon the righteous, as Job had seemed to imply when he exclaimed, "Oh that I were as in months of old, in the days when God preserved me!" or "watched me!" (Job_29:2). "The eyes of the Lord are" always "upon the righteous, as his ears are open unto their cry" (Psa_34:15). With kings are they on the throne. In some cases, God shows his care of the righteous by "setting them with princes, even with the princes of his people" (Psa_113:8), raising them, that is, to high station, and making them companions of the great of the earth. Yea, he doth establish them for ever, and they are exalted. They are permanently established in their high positions, like Joseph and Mordecai and Daniel; and they are exalted to the highest pitch of prosperity.
He withdraweth not his eyes from the righteous. Under no circumstances does God cease to keep an eye upon the righteous, as Job had seemed to imply when he exclaimed, "Oh that I were as in months of old, in the days when God preserved me!" or "watched me!" (Job_29:2). "The eyes of the Lord are" always "upon the righteous, as his ears are open unto their cry" (Psa_34:15). With kings are they on the throne. In some cases, God shows his care of the righteous by "setting them with princes, even with the princes of his people" (Psa_113:8), raising them, that is, to high station, and making them companions of the great of the earth. Yea, he doth establish them for ever, and they are exalted. They are permanently established in their high positions, like Joseph and Mordecai and Daniel; and they are exalted to the highest pitch of prosperity.
8And if they be bound in fetters, and be holden in cords of affliction;
Jamieson-Fausset-Brown
8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.
8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.
The Pulpit Commentary
And if they be bound in fetters, and be holden in cords of affliction. On the other hand, there are doubtless eases where the righteous suffer adversity—are even "bound in fetters," and "holden in cords of affliction" (Gen_39:20; Jer_40:1 : Dan_3:21; Mat_14:3; Act_12:6; Act_16:24; Act_24:27, etc.). But even here God's vigilance is not relaxed. On the contrary, he watches with the utmost care over their afflictions, apportioning them according to the needs of each, and making every possible effort, by means of them, to work their reformation (see the two following verses).
And if they be bound in fetters, and be holden in cords of affliction. On the other hand, there are doubtless eases where the righteous suffer adversity—are even "bound in fetters," and "holden in cords of affliction" (Gen_39:20; Jer_40:1 : Dan_3:21; Mat_14:3; Act_12:6; Act_16:24; Act_24:27, etc.). But even here God's vigilance is not relaxed. On the contrary, he watches with the utmost care over their afflictions, apportioning them according to the needs of each, and making every possible effort, by means of them, to work their reformation (see the two following verses).
9Then he sheweth them their work, and their transgressions that they have exceeded.
The Pulpit Commentary
Then he sheweth them their work. God, by his chastisements, makes men see what has been faulty in their life's work, in what respects they have been negligent, where they have lapsed into actual sin. Signal afflictions are a call to men to "consider their ways," and search out the nature of their offences. Some afflictions, as sickness and imprisonment, by depriving men of active employment, almost force them to engage in such a retrospect. And their transgressions that they have exceeded; rather, and their transgressions' wherein they have behaved themselves proudly (compare the Revised Version). In all sin, as it is a contempt of God's Law, there is an element of pride. The temptation to pride especially besets those whose conduct is, in outward appearance, correct and virtuous.
Then he sheweth them their work. God, by his chastisements, makes men see what has been faulty in their life's work, in what respects they have been negligent, where they have lapsed into actual sin. Signal afflictions are a call to men to "consider their ways," and search out the nature of their offences. Some afflictions, as sickness and imprisonment, by depriving men of active employment, almost force them to engage in such a retrospect. And their transgressions that they have exceeded; rather, and their transgressions' wherein they have behaved themselves proudly (compare the Revised Version). In all sin, as it is a contempt of God's Law, there is an element of pride. The temptation to pride especially besets those whose conduct is, in outward appearance, correct and virtuous.
10He openeth also their ear to discipline, and commandeth that they return from iniquity.
The Pulpit Commentary
He openeth also their ear to discipline. It is the especial merit of Elihu's theory of suffering that he views it as far less penal than disciplinary and restorative. Job's sufferings especially he views in this light. Instead of looking upon Job, like his other friends, as a heinous sinner, upon whom Go, I is taking vengeance, he regards him as a person who is being chastised, in love, for some fault or faults that he has committed, to his ultimate advantage and improvement. This, though not exactly the truth, is far nearer the truth than the view taken by the other three "friends." And commandeth that they return from iniquity. God's chastisements are to be viewed as commands to men to "go and sin no more."
He openeth also their ear to discipline. It is the especial merit of Elihu's theory of suffering that he views it as far less penal than disciplinary and restorative. Job's sufferings especially he views in this light. Instead of looking upon Job, like his other friends, as a heinous sinner, upon whom Go, I is taking vengeance, he regards him as a person who is being chastised, in love, for some fault or faults that he has committed, to his ultimate advantage and improvement. This, though not exactly the truth, is far nearer the truth than the view taken by the other three "friends." And commandeth that they return from iniquity. God's chastisements are to be viewed as commands to men to "go and sin no more."
11If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures.
Jamieson-Fausset-Brown
11. serve--that is, worship; as in Is 19:23. God is to be supplied (compare Is 1:19, 20).
11. serve--that is, worship; as in Is 19:23. God is to be supplied (compare Is 1:19, 20).
The Pulpit Commentary
If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures (comp. Job_12:13-19; Jer_7:23; Jer_26:13). Under the old covenant, prosperity was promised to the righteous, and even to the repentant, frequently, and in the most definite terms. Under the new, when any such promise is made, it is carefully guarded (Mar_10:30); while in many passages the promise is of an opposite character—the righteous are told to expect tribulations and persecutions (Joh_16:33; Act_14:22; 2Ti_3:12 : Heb_12:1-11; 1Pe_4:12, 1Pe_4:13, etc.).
If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures (comp. Job_12:13-19; Jer_7:23; Jer_26:13). Under the old covenant, prosperity was promised to the righteous, and even to the repentant, frequently, and in the most definite terms. Under the new, when any such promise is made, it is carefully guarded (Mar_10:30); while in many passages the promise is of an opposite character—the righteous are told to expect tribulations and persecutions (Joh_16:33; Act_14:22; 2Ti_3:12 : Heb_12:1-11; 1Pe_4:12, 1Pe_4:13, etc.).
12But if they obey not, they shall perish by the sword, and they shall die without knowledge.
Jamieson-Fausset-Brown
12. (Job 33:18).
without knowledge--that is, on account of their foolishness (Job 4:20, 21).
12. (Job 33:18).
without knowledge--that is, on account of their foolishness (Job 4:20, 21).
The Pulpit Commentary
But if they obey not, they shall perish by the sword. Not, necessarily, by a material sword, but by the sword of God's vengeance, which slays in a thousand different manners, piercing through all obstacles, and reaching to the heart and spirit. And they shall die without knowledge. Either without knowing that they are about to die, or in their wilful ignorance of God's intentions in chastising them.
But if they obey not, they shall perish by the sword. Not, necessarily, by a material sword, but by the sword of God's vengeance, which slays in a thousand different manners, piercing through all obstacles, and reaching to the heart and spirit. And they shall die without knowledge. Either without knowing that they are about to die, or in their wilful ignorance of God's intentions in chastising them.
13But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
Jamieson-Fausset-Brown
13-15. Same sentiment as Job 36:11, 12, expanded.
hypocrites--or, the ungodly [Maurer]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12).
heap up wrath--of God against themselves (Ro 2:5). Umbreit translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (Job 27:8, 10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).
13-15. Same sentiment as Job 36:11, 12, expanded.
hypocrites--or, the ungodly [Maurer]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12).
heap up wrath--of God against themselves (Ro 2:5). Umbreit translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (Job 27:8, 10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).
The Pulpit Commentary
But the hypocrites in heart heap up wrath. In his vindication of God's justice, Elihu here passes from the case of the righteous (Job_36:7) to that of the "hypocrites," or rather the ungodly. They, he says, "heap up wrath," i.e. "treasure up to themselves wrath against the day of wrath" (Rom_2:5), continually intensify God's anger against them, and, as it were, lay in a store of it, which will one day be outpoured upon them. They cry not when he bindeth them. They do not cry to him, they do not deprecate his anger, when they first find themselves bound with the "cords of affliction" (Job_36:8), but allow his wrath to increase and accumulate.
But the hypocrites in heart heap up wrath. In his vindication of God's justice, Elihu here passes from the case of the righteous (Job_36:7) to that of the "hypocrites," or rather the ungodly. They, he says, "heap up wrath," i.e. "treasure up to themselves wrath against the day of wrath" (Rom_2:5), continually intensify God's anger against them, and, as it were, lay in a store of it, which will one day be outpoured upon them. They cry not when he bindeth them. They do not cry to him, they do not deprecate his anger, when they first find themselves bound with the "cords of affliction" (Job_36:8), but allow his wrath to increase and accumulate.
14They die in youth, and their life is among the unclean.
The Pulpit Commentary
They die in youth; literally, their sold dieth in youth. The result is that, while they are still young, the vital strength of their soul is sapped; they "come to a premature end, like youths who have destroyed the spring of life by licentiousness" (Cook). And their life is among the unclean. (On the particular "uncleanness" intended, see Deu_23:17.)
They die in youth; literally, their sold dieth in youth. The result is that, while they are still young, the vital strength of their soul is sapped; they "come to a premature end, like youths who have destroyed the spring of life by licentiousness" (Cook). And their life is among the unclean. (On the particular "uncleanness" intended, see Deu_23:17.)
15He delivereth the poor in his affliction, and openeth their ears in oppression.
The Pulpit Commentary
He delivereth the poor in his affliction; rather, he delivereth the afflicted by his affliction (see the Revised Version). Elihu recurs to what he had said in Job_36:10 with respect to the discipline of affliction. The bulk of the afflictions sent by God are, according to him, intended to act medicinally. If the afflicted man receives them aright, they are the very means of his deliverance (comp. Psa_119:67, Psa_119:71; Heb_12:11). And openeth their ears in oppression; rather, by suffering. Their sufferings lead them to God, cause them to pay more attention to his Word, lead them to open their ears to his inward voice.
He delivereth the poor in his affliction; rather, he delivereth the afflicted by his affliction (see the Revised Version). Elihu recurs to what he had said in Job_36:10 with respect to the discipline of affliction. The bulk of the afflictions sent by God are, according to him, intended to act medicinally. If the afflicted man receives them aright, they are the very means of his deliverance (comp. Psa_119:67, Psa_119:71; Heb_12:11). And openeth their ears in oppression; rather, by suffering. Their sufferings lead them to God, cause them to pay more attention to his Word, lead them to open their ears to his inward voice.
God Would Have Drawn Job Out of Distress
16Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness.
Jamieson-Fausset-Brown
16. Rather, "He will lead forth thee also out of the jaws of a strait" (Psa 18:19; 118:5).
broad place--expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Psa 23:5; Is 25:6).
16. Rather, "He will lead forth thee also out of the jaws of a strait" (Psa 18:19; 118:5).
broad place--expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Psa 23:5; Is 25:6).
The Pulpit Commentary
Even so would he have removed thee out of the strait into a broad pine, where there is no straitness; and that which should be set on thy table should be full of fatness. Another quite different interpretation has been proposed by Ewald, and adopted by Dillmann and Canon Cook, who suppose Elihu to speak, not of what would have happened to Job under certain circumstances, but of what had actually happened to him, and render, "Thee moreover hath thy unbounded prosperity seduced from listening to the voice of affliction, and the ease of thy table which was full of fatness." But the rendering of the Authorized Version, which is substantially that of Schultens and Rosenmuller, is still upheld by many scholars, and has been retained by our Revisers. If we adopt it, we must understand Elihu as assuring Job that he too would have been delivered and restored to his prosperity, if he had accepted his afflictions in a proper spirits and learnt the lesson they were intended to teach him (see verses 9, 10).
Even so would he have removed thee out of the strait into a broad pine, where there is no straitness; and that which should be set on thy table should be full of fatness. Another quite different interpretation has been proposed by Ewald, and adopted by Dillmann and Canon Cook, who suppose Elihu to speak, not of what would have happened to Job under certain circumstances, but of what had actually happened to him, and render, "Thee moreover hath thy unbounded prosperity seduced from listening to the voice of affliction, and the ease of thy table which was full of fatness." But the rendering of the Authorized Version, which is substantially that of Schultens and Rosenmuller, is still upheld by many scholars, and has been retained by our Revisers. If we adopt it, we must understand Elihu as assuring Job that he too would have been delivered and restored to his prosperity, if he had accepted his afflictions in a proper spirits and learnt the lesson they were intended to teach him (see verses 9, 10).
17But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee.
Jamieson-Fausset-Brown
17. Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [Maurer]; or rather, as Umbreit, referring to Job 34:5-7, 36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jr 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [Umbreit].
17. Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [Maurer]; or rather, as Umbreit, referring to Job 34:5-7, 36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jr 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [Umbreit].
The Pulpit Commentary
But thou hast fulfilled the judgment of the wicked; i.e. but, as thou hast not so acted, the result has been different. Thy hardness and impenitence have brought upon thee the judgments reserved by God for the wicked—judgment and justice take hold on thee—thou art suffering the just penalty of thy obstinacy.
But thou hast fulfilled the judgment of the wicked; i.e. but, as thou hast not so acted, the result has been different. Thy hardness and impenitence have brought upon thee the judgments reserved by God for the wicked—judgment and justice take hold on thee—thou art suffering the just penalty of thy obstinacy.
18Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.
Jamieson-Fausset-Brown
18. (Nu 16:45; Psa 49:6, 7; Mt 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (He 10:26-29).
with his stroke--(Job 34:26). Umbreit translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.
18. (Nu 16:45; Psa 49:6, 7; Mt 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (He 10:26-29).
with his stroke--(Job 34:26). Umbreit translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.
The Pulpit Commentary
Because there is wrath, beware lest he take thee away with his stroke. The original is exceedingly obscure, and three or four quite distinct renderings have been proposed; but one of the latest critics (Professor Stanley Loathes) prefers to all the other translations that of the Authorized Version. Job is threatened by Elihu with a coming judgment which shall remove him from the earth altogether. Then a great ransom cannot deliver thee. Once let destruction fall, and there is no longer any place for ransom. Nothing can then deliver thee from thy just punishment.
Because there is wrath, beware lest he take thee away with his stroke. The original is exceedingly obscure, and three or four quite distinct renderings have been proposed; but one of the latest critics (Professor Stanley Loathes) prefers to all the other translations that of the Authorized Version. Job is threatened by Elihu with a coming judgment which shall remove him from the earth altogether. Then a great ransom cannot deliver thee. Once let destruction fall, and there is no longer any place for ransom. Nothing can then deliver thee from thy just punishment.
19Will he esteem thy riches? no, not gold, nor all the forces of strength.
Jamieson-Fausset-Brown
19. forces of strength--that is, resources of wealth (Psa 49:7; Pr 11:4).
19. forces of strength--that is, resources of wealth (Psa 49:7; Pr 11:4).
The Pulpit Commentary
Will he esteem thy riches! rather, Will thy riches suffice? (Revised Version); or Will they stand the shock of battle? (Schultens). Will they be a sufficient strength to thee in the time of trouble? No, not gold. This rendering is now generally given up, and the words, lo betsar (לא בצר), are taken in connection with the preceding sentence, thus: Will thy riches suffice' that thou be not in distress? or, in other words, Will they keep thee out of trouble? If not, will all the forces of thy strength suffice to do so? Assuredly, nothing will avail against the "stroke" of God (Job_36:18).
Will he esteem thy riches! rather, Will thy riches suffice? (Revised Version); or Will they stand the shock of battle? (Schultens). Will they be a sufficient strength to thee in the time of trouble? No, not gold. This rendering is now generally given up, and the words, lo betsar (לא בצר), are taken in connection with the preceding sentence, thus: Will thy riches suffice' that thou be not in distress? or, in other words, Will they keep thee out of trouble? If not, will all the forces of thy strength suffice to do so? Assuredly, nothing will avail against the "stroke" of God (Job_36:18).
20Desire not the night, when people are cut off in their place.
Jamieson-Fausset-Brown
20. Desire--pant for. Job had wished for death (Job 3:3-9, &c.).
night--(Joh 9:4).
when--rather, "whereby."
cut off--literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."
in their place--literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [Maurer]. Umbreit's translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.
20. Desire--pant for. Job had wished for death (Job 3:3-9, &c.).
night--(Joh 9:4).
when--rather, "whereby."
cut off--literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."
in their place--literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [Maurer]. Umbreit's translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.
The Pulpit Commentary
Desire not the night, when people (rather, peoples) are cut off in their place. This is an allusion to Job's repeatedly expressed desire to be cut off at once, and laid in the grave (Job_6:9; Job_7:15; Job_14:13, etc.). Elihu holds that such a desire is wrongful. It certainly implies a want of complete resignation to the Divine will.
Desire not the night, when people (rather, peoples) are cut off in their place. This is an allusion to Job's repeatedly expressed desire to be cut off at once, and laid in the grave (Job_6:9; Job_7:15; Job_14:13, etc.). Elihu holds that such a desire is wrongful. It certainly implies a want of complete resignation to the Divine will.
21Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
Jamieson-Fausset-Brown
21. regard--literally, "turn thyself to."
iniquity--namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17, 18).
rather than--to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast He 11:25).
21. regard--literally, "turn thyself to."
iniquity--namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17, 18).
rather than--to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast He 11:25).
The Pulpit Commentary
Take heed, regard not iniquity; i.e. be on thy guard. Whilst thou art careful to preserve thy integrity and faith in God, do not fall into sin in other respects—as by impatient desires, or proud thoughts, or rash accusations of God. For this hast thou chosen rather than affliction. Rather than acquiesce in thy afflictions and bear them patiently, thou hast elected to murmur, to complain, to question the justice of God, and speak overboldly concerning him. There is some ground for Elihu's condemnation; but it is excessive; it fails to make allowance for the extremity of Job's sufferings, and the disturbing influence of extreme suffering on the mind and judgment. It is, at any rate, more severe than God's judgment upon his servant (Job_38:2; Job_42:7).
Take heed, regard not iniquity; i.e. be on thy guard. Whilst thou art careful to preserve thy integrity and faith in God, do not fall into sin in other respects—as by impatient desires, or proud thoughts, or rash accusations of God. For this hast thou chosen rather than affliction. Rather than acquiesce in thy afflictions and bear them patiently, thou hast elected to murmur, to complain, to question the justice of God, and speak overboldly concerning him. There is some ground for Elihu's condemnation; but it is excessive; it fails to make allowance for the extremity of Job's sufferings, and the disturbing influence of extreme suffering on the mind and judgment. It is, at any rate, more severe than God's judgment upon his servant (Job_38:2; Job_42:7).
God Exalteth by His Power
22Behold, God exalteth by his power: who teacheth like him?
Jamieson-Fausset-Brown
22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth--rather, doeth lofty things, shows His exalted power [Umbreit] (Psa 21:13).
teacheth--(Psa 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Is 40:13, 14; Ro 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. Umbreit with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.
22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth--rather, doeth lofty things, shows His exalted power [Umbreit] (Psa 21:13).
teacheth--(Psa 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Is 40:13, 14; Ro 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. Umbreit with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.
The Pulpit Commentary
Behold, God exalteth by his power; rather, behold, God doeth loftily in his power (see the Revised Version). Who teacheth like him? This has been called "the key-note of Elihu's whole discourse" (Cook). The entire providential government of the world by God he views as didactic, as a series of moral lessons addressed to men by their Maker (see Job_33:14, Job_33:16; Job_35:11; Job_36:9, etc.). If the lessons intended are taken to heart, then all goes well with men; if they are rejected, then very sad and terrible results follow (Job_36:12).
Behold, God exalteth by his power; rather, behold, God doeth loftily in his power (see the Revised Version). Who teacheth like him? This has been called "the key-note of Elihu's whole discourse" (Cook). The entire providential government of the world by God he views as didactic, as a series of moral lessons addressed to men by their Maker (see Job_33:14, Job_33:16; Job_35:11; Job_36:9, etc.). If the lessons intended are taken to heart, then all goes well with men; if they are rejected, then very sad and terrible results follow (Job_36:12).
23Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
The Pulpit Commentary
Who hath enjoined him his way? (comp. Job_34:13). While God is thus the universal and all-perfect Teacher, there are some who would fain instruct him, dictate the course which he ought to pursue, improve and amend his universe. Something of this spirit has appeared in Job's remonstrances, which seem to insinuate that the Divine government of the world might be carried on better than it is (see Job_9:22-24; Job_10:3; Job_13:20-26; Job_16:11-17, etc.). Elihu's intention is to reprove Job for his presumption. Or who can say, Thou hast wrought iniquity? Job has not said this; but he has gone near to saying it (Job_9:24; Job_10:3; Job_21:7-26; Job_24:2-12, etc.); compare the comment on Job_34:5-12.
Who hath enjoined him his way? (comp. Job_34:13). While God is thus the universal and all-perfect Teacher, there are some who would fain instruct him, dictate the course which he ought to pursue, improve and amend his universe. Something of this spirit has appeared in Job's remonstrances, which seem to insinuate that the Divine government of the world might be carried on better than it is (see Job_9:22-24; Job_10:3; Job_13:20-26; Job_16:11-17, etc.). Elihu's intention is to reprove Job for his presumption. Or who can say, Thou hast wrought iniquity? Job has not said this; but he has gone near to saying it (Job_9:24; Job_10:3; Job_21:7-26; Job_24:2-12, etc.); compare the comment on Job_34:5-12.
24Remember that thou magnify his work, which men behold.
The Pulpit Commentary
Remember that thou magnify his work. Instead of murmuring, Job should "magnify God's work." He should recognize the mercy of God, even in his own afflictions, and praise him for it. Which men behold. Men are looking on, anxiously considering Job's sufferings; he is a spectacle to them, as the apostles were to men and angels (1Co_4:9), and the more reason therefore that he should, by patient endurance, by submission and confession, cause his sufferings to redound to the glory and honour of God.
Remember that thou magnify his work. Instead of murmuring, Job should "magnify God's work." He should recognize the mercy of God, even in his own afflictions, and praise him for it. Which men behold. Men are looking on, anxiously considering Job's sufferings; he is a spectacle to them, as the apostles were to men and angels (1Co_4:9), and the more reason therefore that he should, by patient endurance, by submission and confession, cause his sufferings to redound to the glory and honour of God.
25Every man may see it; man may behold it afar off.
The Pulpit Commentary
Every man may see it; rather, sees it, or has seen it. Man may behold it afar off; rather, beholds it, or has beheld it, from afar. Job's afflictions have drawn all eyes upon them—not only those of his neighbours, but of many who look on "from afar."
Every man may see it; rather, sees it, or has seen it. Man may behold it afar off; rather, beholds it, or has beheld it, from afar. Job's afflictions have drawn all eyes upon them—not only those of his neighbours, but of many who look on "from afar."
God Is Great, and We Know Him Not
26Behold, God is great, and we know him not, neither can the number of his years be searched out.
Jamieson-Fausset-Brown
26. (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.
know him not--only in part (Job 36:25; 1Co 13:12).
his years--(Psa 90:2; 102:24, 27); applied to Jesus Christ (He 1:12).
26. (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.
know him not--only in part (Job 36:25; 1Co 13:12).
his years--(Psa 90:2; 102:24, 27); applied to Jesus Christ (He 1:12).
The Pulpit Commentary
Elihu passes now to a description, which must be allowed to be eloquent, of the power and providence of God, and especially of his power in the natural world. It is suggested that the storm, which ultimately broke at the theophania (Job_38:1), was already beginning to gather, and turned the thoughts of Elihu in this direction. He begins with the consideration of how rain is generated, passes rapidly to the gathering of the clouds from all quarters, and thence to the loud crashing of the thunder, and the dazzling flashes of the lightning, which illumine even the lowest depths of the sea (Job_36:30). The effects of the storm are then spoken of, in words the exact meaning of which is very obscure (Job_36:31-33).
Behold, God is great, and we know him not. This is the final lesson which Elihu seeks to impress on his hearers. God is so great their fully to comprehend him transcends the power of the human understanding. However much we know of him, there is more that we do not know. His nature is unsearchable; his depths (1Co_2:10) are inscrutable; try as we may, we can never "find him out" (Job_37:23). Neither can the number of his years be searched out. Even his duration, being eternal, is beyond us. We cannot realize the thought of pre- and post-eternity.
Elihu passes now to a description, which must be allowed to be eloquent, of the power and providence of God, and especially of his power in the natural world. It is suggested that the storm, which ultimately broke at the theophania (Job_38:1), was already beginning to gather, and turned the thoughts of Elihu in this direction. He begins with the consideration of how rain is generated, passes rapidly to the gathering of the clouds from all quarters, and thence to the loud crashing of the thunder, and the dazzling flashes of the lightning, which illumine even the lowest depths of the sea (Job_36:30). The effects of the storm are then spoken of, in words the exact meaning of which is very obscure (Job_36:31-33).
Behold, God is great, and we know him not. This is the final lesson which Elihu seeks to impress on his hearers. God is so great their fully to comprehend him transcends the power of the human understanding. However much we know of him, there is more that we do not know. His nature is unsearchable; his depths (1Co_2:10) are inscrutable; try as we may, we can never "find him out" (Job_37:23). Neither can the number of his years be searched out. Even his duration, being eternal, is beyond us. We cannot realize the thought of pre- and post-eternity.
27For he maketh small the drops of water: they pour down rain according to the vapour thereof:
Jamieson-Fausset-Brown
27-28. The marvellous formation of rain (so Job 5:9, 10).
maketh small--Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Psa 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).
27-28. The marvellous formation of rain (so Job 5:9, 10).
maketh small--Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Psa 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).
The Pulpit Commentary
For he maketh small the drops of water; rather, he drawth up the drops of water; i.e. by the heat of his sun he causes exhalations to arise from the sea and the moist earth, and draws them up into the higher regions of the atmosphere, where they are condensed into clouds, that hang suspended in the air. They pour down rain according to the vapour thereof; literally, they flow down as rain for his mist. The water collected in the clouds flows down in the shape of rain for the purpose of watering the earth (see Gen_2:6, where the same word (אד) occurs).
For he maketh small the drops of water; rather, he drawth up the drops of water; i.e. by the heat of his sun he causes exhalations to arise from the sea and the moist earth, and draws them up into the higher regions of the atmosphere, where they are condensed into clouds, that hang suspended in the air. They pour down rain according to the vapour thereof; literally, they flow down as rain for his mist. The water collected in the clouds flows down in the shape of rain for the purpose of watering the earth (see Gen_2:6, where the same word (אד) occurs).
28Which the clouds do drop and distil upon man abundantly.
The Pulpit Commentary
Which the clouds do drop and distil upon man abundantly. All is done for man, for his benefit and advantage.
Which the clouds do drop and distil upon man abundantly. All is done for man, for his benefit and advantage.
29Also can any understand the spreadings of the clouds, or the noise of his tabernacle?
Jamieson-Fausset-Brown
29. (Job 37:5). God's marvels in thunder and lightnings.
spreadings, &c.--the canopy of thick clouds, which covers the heavens in a storm (Psa 105:39).
the noise--"crashing"; namely, thunder.
of his tabernacle--God being poetically said to have His pavilion amid dark clouds (Psa 18:11; Is 40:22).
29. (Job 37:5). God's marvels in thunder and lightnings.
spreadings, &c.--the canopy of thick clouds, which covers the heavens in a storm (Psa 105:39).
the noise--"crashing"; namely, thunder.
of his tabernacle--God being poetically said to have His pavilion amid dark clouds (Psa 18:11; Is 40:22).
The Pulpit Commentary
Also can any understand the spreadings of the clouds? The rapid generation of clouds, their gathering together, seemingly, from all quarters, and the way they almost suddenly overspread the heavens (1Ki_18:45). are among the most remarkable phenomena of nature, and are very difficult to "understand" and account for. Or the noise of his tabernacle. The awful crash of the thunder, which echoes along the sky—God's "tabernacle," or pavilion (Psa_18:11)—is, if not as inexplicable, even more fearful and astounding. Man shrinks and quails before the terrible sound, and feels himself in the presence of a mighty and inscrutable power.
Also can any understand the spreadings of the clouds? The rapid generation of clouds, their gathering together, seemingly, from all quarters, and the way they almost suddenly overspread the heavens (1Ki_18:45). are among the most remarkable phenomena of nature, and are very difficult to "understand" and account for. Or the noise of his tabernacle. The awful crash of the thunder, which echoes along the sky—God's "tabernacle," or pavilion (Psa_18:11)—is, if not as inexplicable, even more fearful and astounding. Man shrinks and quails before the terrible sound, and feels himself in the presence of a mighty and inscrutable power.
30Behold, he spreadeth his light upon it, and covereth the bottom of the sea.
Jamieson-Fausset-Brown
30. light--lightning.
it--His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.
spread--is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."
covereth the bottom--roots.
of the sea--namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Psa 18:14, 15, the discovering of "the channels of waters" follows the "lightnings." Umbreit translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Psa 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.
30. light--lightning.
it--His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.
spread--is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."
covereth the bottom--roots.
of the sea--namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Psa 18:14, 15, the discovering of "the channels of waters" follows the "lightnings." Umbreit translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Psa 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.
The Pulpit Commentary
Behold, he spreadeth his light upon it. God flashes the weird brilliance of his lightning over the heaven—not over himself, as some translate (Rosenmuller, Cook). He lights up the whole sky at once with the electric splendour, and even covereth with it the bottom (literally, the roots) of the sea. This is, of course, hyperbole; but it seems to be Elihu's meaning.
Behold, he spreadeth his light upon it. God flashes the weird brilliance of his lightning over the heaven—not over himself, as some translate (Rosenmuller, Cook). He lights up the whole sky at once with the electric splendour, and even covereth with it the bottom (literally, the roots) of the sea. This is, of course, hyperbole; but it seems to be Elihu's meaning.
31For by them judgeth he the people; he giveth meat in abundance.
Jamieson-Fausset-Brown
31. These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; 38:23, 27; Ac 14:17).
31. These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; 38:23, 27; Ac 14:17).
The Pulpit Commentary
For by them judgeth he the people. By his clouds God works two opposite effects. On the one hand, he executes judgment upon the peoples, destroying their crops, causing widespread ruin by inundations, smiting and slaying numbers with his thunderbolts; on the other, he giveth meat in abundance, restoring to the parched earth its fertility by means of copious and refreshing showers, stimulating vegetation, and so furthering the harvest.
For by them judgeth he the people. By his clouds God works two opposite effects. On the one hand, he executes judgment upon the peoples, destroying their crops, causing widespread ruin by inundations, smiting and slaying numbers with his thunderbolts; on the other, he giveth meat in abundance, restoring to the parched earth its fertility by means of copious and refreshing showers, stimulating vegetation, and so furthering the harvest.
32With clouds he covereth the light; and commandeth it not to shine by the cloud that cometh betwixt.
Jamieson-Fausset-Brown
32. Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Psa 8:2; 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [Umbreit].
32. Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Psa 8:2; 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [Umbreit].
The Pulpit Commentary
With clouds he covereth the light; rather, he covereth both his hands with light, i.e. with the lightning. So Vul was represented in Assyrian and Zeus in Greek mythology, as filling their hands with thunderbolts, and hurling them upon their foes in their wrath. And commandeth it not to shine, etc. This rendering is wholly indefensible. Translate, And layeth command upon it that it strike the mark (compare the Revised Version).
With clouds he covereth the light; rather, he covereth both his hands with light, i.e. with the lightning. So Vul was represented in Assyrian and Zeus in Greek mythology, as filling their hands with thunderbolts, and hurling them upon their foes in their wrath. And commandeth it not to shine, etc. This rendering is wholly indefensible. Translate, And layeth command upon it that it strike the mark (compare the Revised Version).
33The noise thereof sheweth concerning it, the cattle also concerning the vapour.
Jamieson-Fausset-Brown
33. noise--rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Ge 40:10; 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [Umbreit]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [Virgil, Georgics, I.373, &c.].
33. noise--rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Ge 40:10; 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [Umbreit]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [Virgil, Georgics, I.373, &c.].
The Pulpit Commentary
The noise thereof showeth concerning it; or, concerning him. The loud crash proclaims the fierceness of God's anger. The cattle also concerning the vapour; rather, it sheweth the cattle also concerning him that goeth up; i.e. the very cattle also feel that God is in the storm, rides upon it, and "goeth up" (comp. Psa_47:5). The rendering of the Revised Version, "(it showeth) the cattle also concerning the storm that cometh up," is very weak, and unworthy of such an orator as Elihu.
The noise thereof showeth concerning it; or, concerning him. The loud crash proclaims the fierceness of God's anger. The cattle also concerning the vapour; rather, it sheweth the cattle also concerning him that goeth up; i.e. the very cattle also feel that God is in the storm, rides upon it, and "goeth up" (comp. Psa_47:5). The rendering of the Revised Version, "(it showeth) the cattle also concerning the storm that cometh up," is very weak, and unworthy of such an orator as Elihu.
THE HOLY BIBLE
Job
Chapter 36
Translated out of the original tongues, and with the former translations diligently compared and revised.
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