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Job Chapter
Thirty-four
New King James Version (NKJV)
INTRODUCTION TO JOB 34
In
this chapter Elihu reassumes his discourse
and proceeds in his answer to Job
in which are first a preface exciting attention
Job 34:1; then a
charge is brought against Job
expressed in or extracted from some words that
dropped from his lips
not so well guarded
Job 34:5; a
refutation of these expressions of his in a variety of arguments
Job 34:10; and the
chapter is closed with some good advice to Job
Job 34:31; and with
an earnest request of Elihu to men of understanding
to join with him in trying
him to the uttermost
Job 34:34.
Job 34:1 Elihu
further answered and said:
YLT
1And Elihu answereth and
saith:
Furthermore Elihu answered and said. It is
reasonable to suppose that Elihu made a considerable pause
to see whether Job
would make any reply to what he had delivered
or object to what he had said;
which he gave him free liberty to do
if he had anything upon his mind: but
perceiving he was not inclined to return any answer to him
he went on with his
discourse; and which is called a further answer to him: for though Joh had made
no reply to which this could be called an answer
yet as there were several
things remaining for Elihu to answer to
and which he proposed to answer and
did
it may with great propriety here be said that he answered him.
Job 34:2 2 “Hear my words
you wise men;
Give ear to me
you who have knowledge.
YLT
2Hear
O wise men
my words
And
O knowing ones
give ear to me.
Hear my words
O ye wise men
.... This is not an
address to Job's three friends
as some think; for Elihu had expressed his
displeasure at them
in condemning Job without convicting him
and returning
solid answers to him; and therefore he should not take their method of dealing
with him
but take another; and plainly suggests that wisdom was not with them
nor taught by them; and therefore
as he could not give flattering titles to
men
it could not well be thought that he should address them as wise and
understanding men
unless indeed in an ironic way
as some choose to interpret
it; see Job 32:3. Rather
therefore some bystanders are here spoken to
whom Elihu knew to be men of
wisdom and knowledge
&c. as it follows
and give ear unto me
ye that have knowledge; and as they
were endued not only with natural and political wisdom and knowledge
but with
that which is divine and spiritual
they were proper judges of the affair in
controversy
and could best discern whether what Elihu delivered was right or
wrong
and to the purpose or not. And besides
though they had a large share of
wisdom and knowledge
yet it was but imperfect; and the most wise and knowing
may become more so
and that sometimes by means of their inferiors and juniors:
and therefore Elihu craves their attention to what he had said or should say
though he was but a young man
and they aged
and men of great geniuses and
abilities; and the rather he might be pressing on them to be his hearers and
judges
because
generally speaking
such
as they are the most judicious
so
the most candid hearers.
Job 34:3 3 For the ear tests words As
the palate tastes food.
YLT
3For the ear doth try words
And the palate tasteth to eat.
For the ear trieth words
.... Not only the musical
sound of them
the goodness of the language and diction
and the grammatical
construction of them
but the sense of them
and whether the matter of them is
good or not; that they are sound speech
which cannot be condemned
or unsound;
whether they are right or wrong
agreeably to right reason
sound doctrine
and
the word of God; for there are words and words
some the words of men
others
the words of God. A sanctified ear tries these; but then men must have such
ears to hear
and be attentive to what they hear
and retain it; hear
internally as well as externally; and which a man does when his ears are opened
by the Lord
from whom are the hearing ear and seeing eye; and such try what
they hear
distinguish between good and bad
approve truth and receive it
and
retain and hold it fast:
as the mouth tasteth meat; words and doctrines are
like meat
some good and some bad; and such that have a good taste try them
either a rational or rather a spiritual discernment: some have no spiritual
taste
their taste is not changed
and therefore cannot distinguish
nor make
any good judgment of things; but others have
and these discern the difference
relish truth
savour the things that be of God
taste the good word of God
and
esteem it more than their necessary food; and it is sweeter to them than the
honey or the honeycomb. Such Elihu judged these men to be he addressed
and
therefore desired their attention to what he had to say.
Job 34:4 4 Let us choose justice for
ourselves; Let us know among ourselves what is good.
YLT
4Judgment let us choose for
ourselves
Let us know among ourselves what [is] good.
Let us choose to us judgments
.... Take the part of the
question or controversy in which truth and justice lie
and he doubtless has
respect to the present controversy with Job;
let us know among ourselves what is good; agree upon
that which is best to be done in the present case
what judgment to be made of
the dealings of God with Job
and his behaviour under them
and what the best
advice to give to him.
Job 34:5 5 “For Job has said
‘I am
righteous
But God has taken away my justice;
YLT
5For Job hath said
`I have
been righteous
And God hath turned aside my right
For Job hath said
I am righteous
.... Not in express
words
but what amounted to it: no doubt he was a righteous man in an evangelic
sense
being justified by the righteousness of Christ
as all the Old Testament
saints were
who looked to him and believed in him as the Lord their
righteousness
and said
as the church in those times did
"surely in the
Lord have I righteousness and strength"; Isaiah 45:24. And
moreover he was an upright man
to which the Lord himself bore testimony
Job 1:8; and had
the truth of grace in him
that "new man which is created in righteousness
and true holiness"; and also lived an holy life and conversation; but then
he did not say or think that he was righteous in or of himself
or so as to be
free from sin: Job could not judge or speak thus of himself
which would be
contrary to what he expressly declares
Job 7:20; though it
must be owned
that he thought himself so righteous
holy
and good
that he
ought not to have been afflicted in the manner he was; in which sense it is
probable Elihu understood him: and besides
these words are not to be taken
separately
but in connection with what follows
which shows Job's sense
and
how Elihu understood him
that though he was a righteous person
he had not
justice done him:
and God hath taken away my judgment; which words he did say;
see Gill on Job 27:2; or
as
Mr. Broughton renders the words
"the Omnipotent keeps back my
right"; does not vindicate my cause
nor so much as give it a hearing
nor
lets me know why he contends with me; and
though I call for justice to be done
cannot be heard
Job 19:7; a like
complaint of the church in Isaiah 40:27.
Job 34:6 6 Should I lie concerning my
right? My wound is incurable
though I am without transgression.’
YLT
6Against my right do I lie?
Mortal [is] mine arrow -- without transgression.'
Should I lie against my right?.... No; I ought not:
this though Job had not said in so many words
yet this seems to be his sense
in Job 27:4; that
should he own and say that he was a wicked man
a hypocrite
and destitute of
the grace of God
he should not only speak against himself
but
contrary to
his conscience
say an untruth
and not do justice to his character. Some read
the words without an interrogation
as Mr. Broughton
"for
my right I must be a liar;'
that
is
for vindicating my right
seeking and endeavouring to do myself justice
and clear myself from false imputations
I am reckoned a liar. And to this
purpose is the paraphrase of Aben Ezra
"because
I seek judgment
they say that I lie.'
Others
render them
"there is a lie in judging me"
so the Vulgate Latin
version; that is
"I
am falsely accused
I am judged wrongfully:'
things
I know not are laid to my charge
which has often been the case of good men:
or
"I have lied in judgment"; that is
"failed"
as the
word is sometimes used
Isaiah 58:11;
failed in his expectation of judgment or of justice being done him; he looked
for it
but was disappointed; but the first sense seems best;
my wound is incurable without transgression; not that he
thought himself without transgression
but that his wound or stroke inflicted
on him
or the afflictions he was exercised with
were without cause; were not
for any injustice in his hands
or wickedness that he had committed; and that
he utterly despaired of being rid of them
or restored to his former health and
prosperity; and to this sense he had expressed himself
Job 9:17. In the
Hebrew text it is
"my arrow"F25חצי
"sagitta mea"
Montanus
Schultens
Michaelis.
that is
the arrow
that was in him
the arrows of the Lord that stuck fast in him; these were
thrown at him and fastened in him without cause; and there was no hope of their
being drawn out
or of the wounds made by them being healed; see Job 6:4. Now what
Elihu was offended at in these expressions was
that Job should so rigidly
insist on his innocence
and not own himself faulty in any respect; nor allow
there was any cause for his afflictions
nor entertain any hope of the removal
of them: whereas it became him to acknowledge his sins
which no man is free
from
and that he was dealt with less than his iniquities deserved; and that
instead of indulging despair
he should rather say
"I will return"
to the Lord; he hath "torn" and he will "heal"
he hath
"smitten" and he will "bind up"
Hosea 6:1.
Job 34:7 7 What man is like
Job
Who drinks scorn like water
YLT
7Who [is] a man like Job? He
drinketh scoffing like water
What man is like Job
.... This is said as
wondering at the part he acted
that a man so wise and good as Job was esteemed
to be should behave in such a manner as he did;
who drinketh up scorning like
water? For a foolish and wicked man to do so is not strange nor
uncommon; but for a man of such sense and grace as Job was to do this was
astonishing; to have no more regard to his character than to expose himself to
the scorn and ridicule of men: for a man to become a laughing stock to profane
and wicked men for his religion and piety
it is no disgrace
but an honour to
him; but by unbecoming words and gestures to make himself justly jeered and
scoffed at is great indiscretion. Or it may be understood actively of his
dealing very freely and frequently in scoffs and jeers
which he poured out
very liberally and plentifully
and seemingly with as much delight as a man
drinks water when thirsty; see Job 11:3.
Job 34:8 8 Who goes in company with
the workers of iniquity
And walks with wicked men?
YLT
8And he hath travelled for
company With workers of iniquity
So as to go with men of wickedness.
Which goeth in company with the workers of iniquity
.... The worst
of men
who make it their constant business and employment to commit sin:
and walketh with wicked men; the most abandoned of
mankind. Not that Job kept company with such
and walked with them in all
excess of not; nor did Elihu think so; Job was "a man that feared God
and
eschewed evil"
and evil men; he was "a companion of them that feared
the Lord"; his delight was "with the excellent of the earth":
nor should a good man keep company and walk with the wicked
nor can he with
any pleasure. But the sense is
that by his words
the expressions that dropped
from his lips
he seemed to agree with them
and to be of the same sentiments
with them; and what he delivered tended to encourage and harden them in their
sinful ways; and what those words were follow.
Job 34:9 9 For he has said
‘It
profits a man nothing That he should delight in God.’
YLT
9For he hath said
`It doth
not profit a man
When he delighteth himself with God.'
For he hath said
.... Not plainly and expressly
but
consequentially; what it was thought might be inferred from what he had said
particularly in Job 9:22;
it profiteth a man nothing that he should delight himself with God; in his house
and ordinances
ways and worship; he may as well indulge himself in the
pleasures of sin
and in the delights of the world
if God destroys the perfect
and the wicked
as Job had said in the place referred to; if this be the case
it is in vain to serve God
and pray unto him
or keep his ordinances; which
are the language and sentiments of wicked men
and according to which they act
see Job 21:14
Malachi 3:14. Mr.
Broughton renders it
"when
he would walk with God;'
and
so the Targum
"in
his walking with God;'
and
another Targum
"in
his running with God:'
though
he walks and even runs in the way of his commandments
yet it is of no
advantage to him; or he does the will of God
as Aben Ezra; or seeks to please
him or be acceptable to him
and to find grace in his sight. Whereas though
love and hatred are not known by prosperity and adversity
but both come to
good and bad men
which seems to be Job's meaning in the above place
from
whence this inference is deduced; yet it is certain that godliness is
profitable to all
1 Timothy 4:8.
Job 34:10 10 “Therefore listen to me
you men of understanding: Far be it from God to do wickedness
And from
the Almighty to commit iniquity.
YLT
10Therefore
O men of heart
hearken to me; Far be it from God to do wickedness
And [from] the Mighty to do
perverseness:
Therefore hearken unto me
ye men of understanding
.... The same
persons he addresses as wise men and men of knowledge
Job 34:2; and here
as men of understanding
or "heart"F26אנשי
לבב "viri cordis"
Pagninus
Montanus
Michaelis. ; the heart being the seat of wisdom and knowledge; and such Elihu
desired to be his hearers
to attend to what he was about to say; which was to
refute the words of Job
or his sense expressed in the preceding verses;
far be it from God that he should do wickedness; and from
the Almighty
that he should commit iniquity; do any
injustice or injury to any person
there being no unrighteousness in him
nor
in any of his ways and works; which Job tacitly seemed to charge God with
at
least as Elihu understood him. But sin is contrary to his pure and holy nature;
he cannot look upon it with pleasure
much less commit it; it is forbidden by
his holy righteous law
and therefore would never he done by him the lawgiver;
nor can anyone single instance be given of wickedness and unrighteousness
committed by him in any of his works of nature
or providence
or grace. He is
the author of the evil of afflictions
whether as punishments or fatherly
corrections; and in neither case does he commit or do any injustice; not in
punishing wicked men less than they deserve
as he does in this life; nor in
correcting his own people
which is always for their good: but not of the evil
of sin; this may be concluded from the titles here given
of "Almighty and
All-sufficient"; for being so he can be under no temptation of doing an
unjust thing; and which is expressed with the like abhorrence and indignation
by Elihu as the same sentiment is by the Apostle Paul
Romans 9:14.
Job 34:11 11 For He repays man according
to his work
And makes man to find a reward according to his way.
YLT
11For the work of man he
repayeth to him
And according to the path of each He doth cause him to find.
For the work of a man will he render unto him
.... The
reward of his work
as Ben Gersom interprets it
whether the work of a wicked
man or of a good man:
and cause every man to find according to his ways. Which is a
truth frequently inculcated in the Scriptures; and will take place especially
at the resurrection of the dead
which is for that purpose
and at the final
judgment
by the righteous Judge of all; for
though wicked men may not be
punished now according to their deserts
they will hereafter
which is
sufficient to vindicate the justice of God: and as for the works and ways of
good men
though God does not proceed according to them in the methods of his
grace
they are not justified by them
nor called and saved according to them;
for
though evil works deserve damnation
good works do not merit salvation;
yet they are not neglected by the Lord; he is not unrighteous to forget them
and verily there is a reward for righteous men though it is not of debt but
grace; and not for
but in keeping the commands of God
is this reward; even
communion with him and peace in their souls
which they enjoy in
though not as
arising from their keeping them; and at the last day
when their justification
will be pronounced before men and angels
it will be according to their works
of righteousness
not done by themselves
but done by Christ
in their room and
stead and reckoned to them; for the obedience of Christ
by which they are made
righteous
though imputed to them without works
is nothing else but a series
of good works most perfectly done by Christ for them; and according to which
the crown of righteousness in a righteous way will be given them by the
righteous Judge. All which therefore is a full proof that no iniquity is
will
or can be committed by the Lord.
Job 34:12 12 Surely God will never do
wickedly
Nor will the Almighty pervert justice.
YLT
12Yea
truly
God doth not do
wickedly
And the Mighty doth not pervert judgment.
Yea
surely God will not do wickedly
.... This
truth is repeated and affirmed in the strongest manner; or "will not
condemn"
as the Vulgate Latin version
and so the Targum
that is
he
will not condemn the righteous; for
though he may afflict them
which is done
that they may not be condemned with the world
he will not condemn them; for
there is no condemnation to them that are in Christ; his righteousness
by
which they are justified
secures them from all condemnation;
neither will the Almighty pervert judgment: pronounce a
wrong sentence
decline the execution of justice
swerve from the rule of it
or do a wrong thing; for he punishes wherever he finds it
either in the sinner
or his surety; and his punishing it in his Son
as the surety of his people
is
the strongest proof of his punitive justice that can be given: nor does he
neglect to chastise his people for sin
though satisfied for; so far is he from
conniving at sin
and still further from committing it; see See Gill on Job 8:2.
Job 34:13 13 Who gave Him charge over
the earth? Or who appointed Him over the whole world?
YLT
13Who hath inspected for
Himself the earth? And who hath placed all the habitable world?
Who hath given him a charge over the earth?.... Or who
hath committed the earth unto him
and made it his care and charge? Is there
any above him that has put him into this post and office? Under whose direction
and command is he
and to whom is he accountable? None at all; he is no deputy
or sub-governor: the kings of the earth are under him
and they have others
subordinate to them; but he above all
higher than the highest: he is sole
Governor of the world in his own right
by right of creation
and which he has
from himself and not another; he has no rival
nor partner with him
none to
whom he is accountable
or can control him; and since he is the Judge of all
the earth
he will do right. Subordinate governors sometimes do unjust things
in obedience to their superiors
or to please them
or through fear of them;
but nothing of this kind is or can be the case with God; as he cannot do any
injustice through inclination of nature
nor through ignorance
as men may; so
neither through fear of any
there being none above him from whom he has
received a charge
or that rules over him; and
as Jarchi expresses it
can say
to him
what dost thou? as
I did not command thee so and so. And though he is
sovereign and independent
and his power uncontrollable
it is contrary to his
nature to make an ill use of it; and was justice perverted by him
the world
would soon be in the utmost confusion: but it is a plain case there is a God
that judgeth in the earth
and cannot commit iniquity. Or this may be said with
respect to man; who has committed the earth to man
to be his charge
to be
governed by him? if so
it would soon come to nothing; all creatures in it
would be destroyed
as in the following verses; but this is not the case. Or
who has given it to man to possess it
and to enjoy all things in it
and has
put all things into his hands
and in subjection to him
to make use thereof
and for his good
delight
and pleasure
and visits him in it in a providential
way
in great kindness and goodness? It is the Lord; and can it be thought that
he that is so good and beneficent to men will do them any injustice? no
surely! Yea
should he take away all these good things he has given them
and
even life itself
it could be no injustice
since he would only take away what
he had given and had a right unto;
or who hath disposed the whole world? or created
it
as Aben Ezra; that stored it with all the good things in it for the use of
men? or put it in the beautiful order it is
so suitable and convenient for the
good of his creatures? or made it the habitable earth it is for man and beast?
so Mr. Broughton renders the whole
"who
before him looked to the earth
or who settled all the dwelt land?'
Or
who made it the fruitful earth it is
abounding with plenty of food for man and
beast? or who disposes of all things in it by his wise providence
so that
everything is beautiful in its season? None but the Lord has done all this; how
then can it be thought that he who has filled the earth with his goodness
should do wickedly or pervert judgment?
Job 34:14 14 If He should set His heart
on it
If He should gather to Himself His Spirit and His breath
YLT
14If He doth set on him His
heart
His spirit and his breath unto Him He gathereth.
If he set his heart upon man
.... Not his love and
affections; though there are some he does in this sense set his heart on
and
whose souls at death he gathers to himself
but with this sense the next verse
will not agree; but to destroy him
as Jarchi adds by way of explanation; if he
gives his mind to it
is set upon it and resolved to do it
none can hinder
him; or sets himself against him in an hostile way
the issue must be entire
ruin and destruction to the race of men; but it is plain this is not the case
or otherwise all must have perished long ago: or if he severely marks the ways
and works of men
and deals with them according to the strictness of his
justice
which yet he might do without any charge of injustice
none could
stand before him; but this he does not
so far is he from any injustice
or any
appearance of it;
if he gather unto himself
his spirit and his breath; not his own spirit and breath
drawing in
and retaining that within himself
and withholding the influence of it from his
creatures
which the Septuagint version seems to favour; but the spirit and
breath of man
which are of God
and which
as he gives
he can gather when he
pleases. The spirit or rational soul of man is put in him by the Lord; this at
death is separated from the body
yet dies not with it
but is gathered to the
Lord: and the breath which he breathes into man
and is in his nostrils
and
which
as he gives
he can take away
and then man dies. But in doing this he
does no injustice; indeed
should he in anger and resentment rise up and deal
thus with men in general
the consequence must be as follows.
Job 34:15 15 All flesh would perish
together
And man would return to dust.
YLT
15Expire doth all flesh
together
And man to dust returneth.
All flesh shall perish together
.... Not one by one
or
one after another
as they generally do
but all together; as when the flood
swept away the world of the ungodly. "All flesh" signifies all men
and their bodies of flesh particularly
which are weak
frail
and mortal; and
if God gathers or takes out the spirit from them
they die immediately
which
is meant by perishing
as in Ecclesiastes 7:15;
and man shall turn again unto dust; from whence he came
as
the body does at death; when those earthly tabernacles of the bodies of men
which have their foundation in the dust
are dissolved and sink into it. Now
though this is the case of particular persons
one after another
yet it is not
a general case
as it would be if God was to exert his power
as he might
without any charge of injustice: and this shows the merciful kindness of God to
man
so far is he from doing any thing injurious or unjust.
Job 34:16 16 “If you have
understanding
hear this; Listen to the sound of my words:
YLT 16And if [there is]
understanding
hear this
Give ear to the voice of my words.
If now thou hast understanding
hear this
.... Not as
calling his understanding in question
as if he
had none; for Job was a very
understanding man; he had not lost his natural understanding by his
afflictions
see Job 6:13; nor was
he without an understanding of divine things
as his speeches and answers show;
but rather it is taken for granted that he was a man of understanding:
"if" or "seeing" thou hast understanding
art a man of
knowledge and intelligence
therefore hearken and attend to what has been said
or about to be said; though
as some Jewish interpretersF1Jarchi
Bar Tzemach
in loc. so Cocceius
Schmidt
and Schultens. observe
the word is
not a noun
but a verb
and is imperative
"understand thou now
hear
this"; and then the sense is
"if" things are so as before
related
Job 34:13; then now
understand this
take it into thy heart and mind
and well weigh and consider
it:
hearken to the voice of my words; either the preceding or
following ones.
Job 34:17 17 Should one who hates
justice govern? Will you condemn Him who is most just?
YLT
17Yea
doth one hating
justice govern? Or the Most Just dost thou condemn?
Shall even he that hateth right govern?.... That
hates moral and civil justice; is such an one fit to rule among men or over
them? No
surely; for to love righteousness and do it is a qualification of a
civil governor; it is his business to administer justice; and if an hater of
it
he can never be a proper person to rule: and if God was an hater of that
which is right
as he would seem to be if he did not do it
he would not be fit
to govern the world as he does. To this absurdity is Job reduced
by suggesting
that right was not done him
or that God had removed his judgment from him; see
2 Samuel 23:3
Romans 3:5. Mr.
Broughton translates the words
"can a foe to judgment rule well?" And
yet it cannot be denied
but must be owned
that God does judge in the earth
and judges righteously. Or shall such an one "bind"F2יחבש "obligabit"
Montanus; so Junius and
Tremellius
Piscator
Cocceius
Michaelis. ? the allusion may be to a surgeon
that binds up wounds. Sin makes wounds
and such as cannot be healed by men;
but God can bind them up and cure them
and does: but would he do this if he
hated that which is right
if he was not kind and merciful
just and good? see Hosea 6:1. Or
as
others render it
which comes pretty near to the same sense
"shall a
hater of judgment refrain wrath"F3"An nasum osor judicii
fraenabit?" Schultens. ? Such are tyrants
cruel and unmerciful
full of
wrath and vengeance
and which they execute in a barbarous manner: but such is
not God; he stirs not up all his wrath
which he in justice might; he retains
it not for ever
but delights in mercy;
and wilt thou condemn him that is most just? It is not
right to condemn any just man
to charge him wrongfully
and then pass an
unrighteous sentence on him; and much less to charge the righteous God with
injustice
and condemn him that is most just
superlatively just; in whom there
is not the least shadow of unrighteousness; who is righteous in all his ways
and holy in all his works; who is naturally
essentially
and infinitely
righteous.
Job 34:18 18 Is it fitting
to say to a king
‘You are worthless
’ And to nobles
‘You are
wicked’?
YLT
18Who hath said to a king --
`Worthless
' Unto princes -- `Wicked?'
Is it fit to say to a
king
thou art wicked?.... Not even to a bad king; for though he
may be reproved for his sins
yet not by any or everyone
but by a fit and
proper person: and generally speaking
if not always
the Scriptural instances
of reproving such kings are of men that were prophets
and sent in the name of
the Lord to do it; and when done by them
was done with decency: and much less
should this be said to a good king; as to say to him
Belial
the word here
used; or thou art Belial; or a son of Belial
as Shimei said to David
2 Samuel 16:7; a
name given to the worst of men
and is the devil himself; and signifies either
one without a yoke
or lawless
which a king is not; or unprofitable
whereas a
king is a minister of God for good; is for the punishment of evildoers
and for
a praise to them that do well;
and to princes
ye are
ungodly? Who have their name from being generous
munificent
and
liberal
and therefore should not be treated in such a manner; who are the sons
of kings
or subordinate magistrates to them
and execute their will and
pleasure
laws and precepts. And if now such language is not to be used to
earthly kings and princes
then surely not to the King of kings and Lord of
lords; so Jarchi interprets it of God the King of the world; and some Christian
interpreters
as Schmidt
understand by "princes" the three Persons
in the Godhead; which can hardly be made to bear: though
could the whole be
understood of God in the three Persons of the Deity
the connection with Job 34:19 would run
more smoothly without the supplement that is made; so Broughton
"to
the King
the King of nobles
that accepteth not
' &c.
Job 34:19 19 Yet He is not partial to
princes
Nor does He regard the rich more than the poor; For they are
all the work of His hands.
YLT
19That hath not accepted the
person of princes
Nor hath known the rich before the poor
For a work of His
hands [are] all of them.
How much less to him that accepteth
not the persons of princes
.... And indeed God is not the respecter of
the persons of any
no
not of the greatest men on earth
kings and princes
Acts 10:34; these
are alike dealt with by him as others in the dispensations of his providence;
nor do they escape the marks of his displeasure
wrath and vengeance
when they
sin against him:
nor regardeth the rich more than the poor? by showing
favour to them
or conniving at them
for they are all the work of his hands; both the rich
and the poor; not only as creatures made by him
but as rich men and poor men;
it is God that makes men rich or poor
1 Samuel 2:7;
instances follow proving this
that God is no respecter of persons on account
of outward circumstances.
Job 34:20 20 In a moment they die
in
the middle of the night; The people are shaken and pass away; The mighty are
taken away without a hand.
YLT
20[In] a moment they die
and
at midnight Shake do people
and they pass away
And they remove the mighty
without hand.
In a moment shall they die
.... Princes as well as
the common people
rich men as well as poor; all must and do die
great and
small
high and low
kings and peasants
rich and poor men
and sometimes
suddenly; are struck dead at once
and without any previous notice
that night
that hour
that moment their souls are required of them. The Targum interprets
this of the men of Sodom. And Mr. Broughton
in his margin
refers to the
history of them in Genesis 19:1;
and the people shall be troubled at midnight; either the
common people
when their kings and governors die; or the relations and friends
of persons deceased; and this circumstance "at midnight" is added
which makes the scene more melancholy
awful
and shocking
when it happens at
such a time. The above Targum understands it of the Egyptians
when their
firstborn were slain
which was in the middle of the night; and Mr. Broughton
refers in his margin to the same instance: but it is a question whether this
affair ever came to the knowledge of Job and his friends
at least not so early
as this controversy;
and pass away; not into another country
being taken and
carried away captive; but pass away by death into their graves
and into
another world. Sephorno interprets it of the destroying angel's passing over
the tents of the Israelites
and not entering into them to smite them when they
smote the firstborn of Egypt. But the former sense is best
see Psalm 37:36;
and the mighty shall be taken away without hand: without the
hand of men
but by the immediate hand of God; not falling in battle
or in a
common natural way by diseases
but by some judgment of God upon them: and the
whole verse seems to be understood not of a natural death
or in the common
way
but of sudden death in a way of judgment
from the immediate hand of God
and that upon the mighty and great men of the earth; which shows that he is no
respecter of princes
see Daniel 8:25.
Job 34:21 21 “For His eyes are
on the ways of man
And He sees all his steps.
YLT
21For His eyes [are] on the
ways of each
And all his steps He doth see.
For his eyes are upon the ways of man
.... Which
denotes the omniscience of God
which reaches to every man
to every
individual
and to all men in general; and to their ways
to every step taken
by them
to the whole of their lives and conversations
and every action of
them; to all their internal and external ways and goings; perhaps the former
may be meant in this
and the latter in the following clause. This may denote
all their inward thoughts
the workings of their mind
the imaginations of
their heart; all their secret purposes
designs
and schemes; and all the
desires and affections of their soul; and all these
whether good or bad:
and he seeth all his goings; the whole of his walk
and conversation
conduct and behaviour; all his external ways
works
and
actions; and these whether of good or bad men
see Psalm 139:1.
Job 34:22 22 There is no darkness nor
shadow of death Where the workers of iniquity may hide themselves.
YLT
22There is no darkness nor
death-shade
For workers of iniquity to be hidden there;
There is no darkness
nor shadow of death
where the workers of iniquity may hide themselves. By whom may be
meant chiefly profane sinners that are abandoned to a vicious course of life
and make a trade of sin
or that the common course of their lives; though
secret sinners
and even professors of religion
hypocrites
who in a more
private manner live in sin
come under this name
Matthew 7:23; such
may endeavour to hide themselves through shame and fear
but all in vain and to
no purpose; there is no screening themselves and their actions from the
all-seeing eye of God
and from his wrath and vengeance. "No
darkness" of any sort can hide them
not the thick clouds of the heavens
nor the darkness of the night; nor is there any darkness in God that can obstruct
his sight of them; nor are they able to cast any mist before his eyes
or use
any colourings
pretences
and excuses he cannot see through. "Nor shadow
of death": the grossest and thickest darkness; nor is even the grave
itself an hiding place for sinners
from whence they will be raised to receive
the just deserts of their sins. See Job 10:21. Now from
the omniscience of God
and his clear uninterrupted sight of all persons and
their actions
inward and outward
Elihu argues to the justice of God
who
therefore cannot do anything amiss through ignorance
error
or mistake.
Job 34:23 23 For He need not further
consider a man
That he should go before God in judgment.
YLT
23For He doth not suffer man
any more
To go unto God in judgment
For he will not lay upon man more than right
.... Neither
in a way of duty
his law being holy
just
and good
not any of his
commandments grievous
but all his precepts concerning all things right
his
yoke easy and his burden light; nor in a way of punishment
always punishing
then less than their iniquities deserve; nor in a way of chastisement
suffering nothing to befall his people but what is common to men; and he is
faithful to bear them up under it and through it
and to make a way to escape
out of it: or the phrase
"than right"
being a supplement
may be
left out
and the words be connected with what follows
that he should enter into judgment with God; and the sense
is
either that God does not put it on man to go again into judgment with him;
he does not suffer him to have a cause heard over again
to appeal from God or
to him to have a second hearing; nor is anything to be got by it
he is in one
mind
and none can turn him or reverse or get reversed any sentence of his; and
therefore it was a piece of weakness in Job to insist so much as he did to have
a hearing of his cause before him
since he could not expect there would be any
alteration made in his favour: or
as Mr. Broughton reads it
"it is not
for men to purpose to enter into judgment before the Omnipotent"; such a
purpose is vain
he can never carry his cause against him; it is a piece of
weakness to pretend to litigate a point with him: or the sense is
he puts no
more on man than to come to him in judgment
so Schultens; he has appointed a
person and time to judge the world in righteousness
and all must appear before
his tribunal; and everything
thought
word and action
will then and there be
brought into an account
and righteous judgment will pass; and therefore
since
he has fixed such a method of proceeding
and requires no other
he can never
be charged with injustice.
Job 34:24 24 He breaks in pieces mighty
men without inquiry
And sets others in their place.
YLT
24He breaketh the mighty --
no searching! And He appointeth others in their stead.
He shall break in pieces mighty men without number
.... Such as
are mighty in bodily strength
as the giants of the old world
and such as were
inhabitants of some parts of the land of Canaan; or mighty in power and
authority
being kings
princes
rulers
and governors
over nations and
cities; or mighty in wealth and riches
which give men power and strength;
these God can and sometimes does break in pieces like potters' vessels
and
even mighty kingdoms and nations themselves he will make like the chaff of the
summer threshing floor: and even without number; or there have been and will be
numberless instances of this kind; who can tell how many of these mighty men
men of gigantic stature
were drowned in the flood
or cut off by the sword of
the Israelites in the land of Canaan? or "without search"F4לא חקר "absque
inquisitione"
Beza
Mercerus; "sine investigatione"
Michaelis;
so Cocceius
Schultens. as it may be rendered; either on the part of God
who
needs not any
with whom are unnecessary any formal inquiries into a cause
or
examination of witnesses
in order to a judicial process against delinquents
all being naked and open before him at once; or on the part of man
with whom
the ways and judgments of God are unsearchable and who ought not closely and
curiously to inquire into any of his proceedings
and the causes and reasons of
them
who does all things after the counsel of his own will. Mr. Broughton
renders it "without end"
for ever; with an everlasting destruction
an utter and irretrievable one; he so breaks them as that they never can be
made whole again
like an earthen vessel that is broke to pieces and cannot be
put together again;
and set others in their stead; God always provides for
a succession in the world
that as when one generation goes off another comes
on; when he destroyed the world with a flood
he preserved a family to
replenish the earth; when the fathers of the Jewish nation
their carcasses
fell in the wilderness
their children were raised up in their room to enter
the good land and possess it; and particularly he provides for the civil
government of the world and when he pulls down or removes one king he sets up
another
and will not suffer kingdoms and states to fall into anarchy and
confusion: and sometimes
when he casts down the mighty from their seats
he
exalts men of low degree
as when he rejected Saul he took David from the
sheepfold
1 Samuel 16:11; and
makes such kings and kingdoms to "stand"F5ויעמד "et stare faciet"
Pagninus
Montanus
V.
L. so Mercerus
Drusius
Cocceius
Schultens. stable and firm
as the kingdom
of David
and as the word here used signifies.
Job 34:25 25 Therefore He knows their
works; He overthrows them in the night
And they are crushed.
YLT
25Therefore He knoweth their
works
And He hath overturned by night
And they are bruised.
Therefore he knoweth their works
.... Being God
omniscient
or rather takes notice of them
weighs and considers them
and
gives to man according to them; or rather makes them known
for of his
omniscience Elihu had spoken before; he makes them known to themselves
fastens
convictions of their evil ways and works on their consciences
and obliges them
to confess them
as the instances of Cain
Pharaoh
and others
show; and he
makes them known to others by the judgment he executes
as on the old world
Sodom and Gomorrah; and the works of all will be made manifest at the day of
judgment;
and he overturneth them in the night; literally
taken
as the firstborn of the Egyptians were slain in the night
Exodus 12:30; and
Pharaoh and his host were drowned in the Red sea in the night
Exodus 15:4; and
the Assyrian army were destroyed by an angel in one night
2 Kings 19:35; and
Belshazzar was killed in the night
and the Babylonian empire translated to the
Medes and Persians at the same time
Daniel 5:30
or
figuratively
that is
suddenly
at unawares
and by surprise
and as quickly
and easily as the night is turned into day; and such a revolution is made
as
when he turns the night into day
and discovers and makes known all their
secret actions committed in the dark; or he turns the night of calamity upon
them
and puts an end to their light of temporal happiness and prosperity; or
turns the night of death and everlasting wrath and justice on them
the
blackness of darkness upon them:
so that they are destroyed; both in a temporal
sense
on every side
with an utter destruction; and in a spiritual sense
with
an everlasting one.
Job 34:26 26 He strikes them as wicked men
In the open sight of others
YLT
26As wicked He hath stricken
them
In the place of beholders.
He striketh them as wicked men
.... Such is the strict
justice of God
that he never strikes men
or inflicts punishment on them
or
brings down his judgments upon them
but as wicked men
and because of their
wickedness; the casting of man out of Eden was for his sin
as well as the
casting down the angels from heaven that sinned; the drowning of the old world
the destruction of Sodom and Gomorrah
the ruin of Pharaoh and his host
the
driving the Canaanites out of their land
the various captivities of the Israelites
with other instances of God's displeasure with men in this world
and the
everlasting punishment of them in another
are only of them as wicked men
and
for sin; and therefore he is not chargeable with any unrighteousness. Sephorno
interprets it
"instead of wicked men"
and illustrates it by the
shaking out of Pharaoh and his host into the sea in the room and stead of the
wicked Israelites
that came up from thence
in the open sight of others: which the same
interpreter refers to the Israelites seeing the Egyptians dead on the seashore;
or "in the place of them that see"F6במקום
ראים "in loco videntium"
V. L. Pagninus
Montanus
Piscator
Michaelis; "in loco spectantium"
Beza
Cocceius
Schultens.
that is
in a public manner
as generally malefactors are
executed
to which the allusion may be; it denotes the publicness of God's
righteous judgments on wicked men
for the greater declaration of his power and
justice
and for the greater shame and disgrace of such wicked men
and for the
joy and comfort of the righteous delivered from them.
Job 34:27 27 Because they turned back
from Him
And would not consider any of His ways
YLT
27Because that against right
They have turned aside from after Him
And none of His ways have considered
wisely
Because they turned back from him
.... Became apostates
from the ways and worship of God
as the posterity of Cain before the flood
and the posterity of Ham after it; who had been educated and trained up
therein
and turned from the law of God
as the Septuagint version
from the
light and law of nature:
and would not consider any of his ways; either of
providence
whether in a way of mercy which might lead to repentance
or in a
way of judgment which might be a caution and instruction to them; or of his
precepts
the way of his commandments
not any of these would they consider; so
as to express a value for them
show any regard to them
and walk in them; and
which was owing to the stubbornness of their wills; they would not advert to
them.
Job 34:28 28 So that they caused the
cry of the poor to come to Him; For He hears the cry of the afflicted.
YLT
28To cause to come in unto
Him The cry of the poor
And the cry of the afflicted He heareth.
So that they cause the cry of the poor to come to him
.... To God;
through their oppressions of the poor they are made to cry by reason of them
and who come to God with their cries
and tears
and supplications
and which
enter into the ears of the Lord of hosts;
and he heareth the cry of the afflicted; as he did the
cry of the Israelites under Egyptian bondage; he is a God hearing and answering
prayer
and he particularly attends to the cry of the humble and of the
afflicted
and arises for their help and deliverance.
Job 34:29 29 When He gives quietness
who then can make trouble? And when He hides His face
who then can see
Him
Whether it is against a nation or a man alone?—
YLT
29And He giveth rest
and who
maketh wrong? And hideth the face
and who beholdeth it? And in reference to a
nation and to a man
[It is] the same.
When he giveth quietness
who then can make trouble?.... Quietness
or peace is of God; external peace to bodies of men
to communities
civil and
religious
and to particular persons; quietness and contentment in outward
enjoyments
peace and safety at home
and from enemies abroad; inward spiritual
peace
this is of God
is in Christ
and from him; is the fruit of his
righteousness
spoke by his blood
comes through faith in Christ
and is
enjoyed in his ordinances
and continues as long as it is the pleasure of God
to give it
and cannot be disturbed by men or devils; a national peace
when
God gives it
cannot be broke in upon; nor the peace of churches
though there
are always some inclined to be troublers of the Israel of God; nor the peace of
particular persons
not their outward peace and quietness
when God sets an
hedge of providence about them; nor their inward peace
not by all the
afflictions and persecutions they meet with in the world; nor by all the
temptations of Satan
and the corruptions of their own hearts. The Targum is
"who shall condemn?" and so the Septuagint
Vulgate Latin
Syriac
and Arabic versions; when God acquits
absolves
and justifies men
who can
condemn them? see Romans 8:33. When
God pronounces the sentence of justification by the righteousness of Christ in
the conscience of a sinner
it produces peace solid and substantial
and this
being done
who shall condemn? or of what avail will their condemnation be?
whether of the law
or of Satan
or of the world
or of themselves
of their
own hearts;
and when he hideth his face
who then can behold him?
whether it be done against a nation
or against a man only; whether God
hides his face from a nation
as he sometimes did from the nation of Israel
because of their sins; when he would not hear their prayers
nor assist them
against their enemies
nor arise for their help and deliverance out of their
hands: or from his church and people
his spiritual Jacob and Israel
as when
they complain
their way is hid from the Lord
and the Lord has forgotten and
forsaken them; or from particular persons
as from David
Heman
and others;
and who
of the Lord's people
but at one time or another are under the hidings
of his face? and then there is no finding him
no looking to him with comfort
and confidence; no looking into and beholding the works and ways of God
and
the causes of his dealings with them; these are out of sight
his ways are in
the deep
and his footsteps are not known. Some refer this to men; who will
show favour to him whom God frowns upon? who will look at him in a pleasant
manner
when God hides his face from him?
Job 34:30 30 That the hypocrite should
not reign
Lest the people be ensnared.
YLT
30From the reigning of a
profane man
From the snares of a people;
That the hypocrite reign not
.... These words seem to
be connected with Job 34:24
"he
breaketh in pieces mighty men"
&c. the whole of Job 34:29 being
read in a parenthesis; or with the phrase "he hideth his face"; as
God is said to be in the destruction of mighty wicked men
who oppress the
poor
and cause their cry to come to God
to prevent the reign of an hypocrite
or however to shorten it. By "an hypocrite" is not meant a common
hypocrite in religion
but an hypocrite in politics; who pretends to great
humanity and goodness
to a tender care of the people
and a preservation of
them in their rights and liberties
and promises to support and establish the
constitution
and observe the laws of the nation
with a show of zeal for the
religion professed in it. But when he has ascended the throne
and got the
power into his hands
he throws off the mask and becomes a tyrant; and men of
such a temper
either God does not suffer to ascend the throne
but if they do
get on it through artifice and deceit
he suffers them not to continue
but
deposes them
and cuts their reign short: and this he does
lest the people be ensnared; be brought into bondage
and lose their rights
privileges
and liberties; or lest they be drawn into
sin by their precepts or examples. Some take the sense of the words to be
that
God suffers not such to reign
but when he does it is because of the offences
or sins of the people; he gives them such kings in his wrath
to punish them
for their iniquities.
Job 34:31 31 “For has anyone
said to God
‘I have borne chastening; I will offend no more;
YLT
31For unto God hath any said:
`I have taken away
I do not corruptly
Surely it is meet to be said unto God
.... By any
afflicted person under his chastising hand
and particularly by Job
for whom
the advice and instructions in this verse and Job 34:32 are
designed:
I have borne chastisement; the word
"chastisement" is not in the text
but is very properly supplied
as
it is by Jarchi and others; the affliction of God's people is a fatherly
chastisement
and should be considered and borne as such; and it becomes an
afflicted good man to say
"I
have borne and still do bear
and I am content yet to bear
the chastisement of
the Lord; I am desirous to bear it willingly
cheerfully
and patiently
until
he is pleased to remove it from me.'
See
Micah 7:9;
I will not offend any more; that is
sin any more;
sin is an offence to God
being contrary to his nature
and a breach of his
law; Job had sinned as every good man does
no man is without sin
in many
things we all offend; and on account of sin God chastens his people
and the
design of it is to bring them to a sense and acknowledgment of it; and it
becomes them under chastening providences to confess it
and humble themselves
under the mighty hand of God
and in the strength of divine grace determine to
be careful not to offend more. Some render the words "I will not
corrupt"F7לא אחבל
"non corrumpam"
Montanus
Mercerus
Piscator. ; that is
myself or
others
my ways and works
by sinning; and others
"I will not
break"
or "break through"F8"Non
disrumpam"
Beza. ; the commands of God; and so the sense of this and the
former version is much the same with ours; or I will not endeavour to break
through the afflictive providence in which I am shut up
or break off the
fetters and cords of affliction
but bear all patiently
until it is the Lord's
time and will to set me at liberty. Some
as Ben Gersom
interpret this and the
preceding clause
"I pardon
I will not destroy"; or "will not
retain a pledge"
as othersF9"Non pignerabo"
Cocceius; "non pigneratus eram"
Schultens. Vid. Gusset. Ebr.
Comment. p. 238. ; and so take them to be the words of God himself; and thus
Mr. Broughton renders the whole verse
"now
unto the Omnipotent
which saith
I pardon
I will not destroy
"this
should" be said
'
namely
what follows in Job 34:32 F11Tigurine
version
Vatablus
Junius and Tremellius. ; it is the prerogative of God
and
it is his grace to pardon
and such whom he pardons he never destroys
but
accepts
discharges
and remits the surety's bond or pledge; and nothing more
effectually engages to a careful abstinence from sin for the future
than a
sense of pardoning grace; and it highly becomes such persons to say what they
are next directed to.
Job 34:32 32 Teach me what I do
not see; If I have done iniquity
I will do no more’?
YLT
32Besides [that which] I see
shew Thou me
If iniquity I have done -- I do not add?'
That which I see not
teach thou me
.... Which may be understood either of the chastisements of God
and his dealings with his people in a providential way
and of the design and
use of them
which are sometimes unsearchable
and at most but a part of them
only seen and known; it is meet to say to God
it is but a small part and
portion of thy ways that is known by me; I can see but little into them: teach
me more of thy mind and will in them
or else of sins and transgressions
the
cause of chastisement; it is proper for an afflicted man to say unto God
I am
conscious to myself of many sinful failings and infirmities
but there may be
secret sins committed by me which have escaped my notice and observation; point
them out to me
that I may be humbled for them
and make a free confession of
them;
if I have done iniquity
I will do no more; that is
if I
have committed any capital crime
any foul offence or gross enormity
for
otherwise no man lives without sin
I sincerely repent of it
and will take
care for the future
through divine grace
to do so no more.
Job 34:33 33 Should He repay it
according to your terms
Just because you disavow it? You must choose
and not I; Therefore speak what you know.
YLT
33By thee doth He recompense
That thou hast refused -- That thou dost choose
and not I? And what thou hast
known
speak.
Should it be according
to
thy mind?.... O Job
for the words seem to he directed to him; and may
respect either the government of the world in general
and the disposal of all
things in it
treated of in this chapter
though more remotely
Job 34:13. Is it
not proper that God should govern it
who has made it
and do all things in it
as he pleases? is it fit he should consult with men what to do
or be
instructed and taught by them in the path of judgment? is it meet that every
man should have his mind and will
and have everything go in the form and
course most eligible to him? Or else they may respect chastisement
with which
the words are more nearly connected; and so the sense be
should man be
consulted
as Job or any other
and his mind known first
whether he should be
chastened or not? should a son or a servant be asked first by a parent or
master
whether it is fitting to give correction or not? or is man to be
advised with in what way and manner he should be chastened of God
whether in
his person
or family
or estate? or how long the chastening should endure upon
him
and when it should be removed? no
surely; all should be left with God
the wise and sovereign Disposer of all things;
he will recompense it
whether thou refuse
or whether thou choose
and not I; that is
God will recompense chastisement; he will chastise whom
he pleases
and in what manner he pleases
and as long as he pleases
whether
man consents or submits to it or not; he will not ask his leave; he will do
according to the counsel of his own will; and thou Job mayest choose or refuse
to submit to him as thou likest best; for my part
was it my case
I would not
refuse submission to his will; I would say
"it is the Lord
let him do
what seemeth good in his sight". Some make this last clause the words of
God
put by way of question
"shouldest thou choose or refuse
and not
I?" shouldest thou have thine option and refusal
and not I? should man be
his own chooser
or choose for himself what he likes best? should he not say
the Lord shall choose mine inheritance for me
though that inheritance is
affliction? The words are rendered by others to different senses
all which to
observe would be too tedious: someF12המעמך
ישלמנה "ecce de tuo rependit illud"
Schultens. to this sense
"what
is of thyself God recompenses;'
sin
is of a man's self
it flows from his corrupt heart and will
he is not tempted
to it of God; nor is it to be ascribed to the temptations of Satan
which
though they may have their influence
sin is a man's own act and deed; and God
will recompense it in one way or another
whether man will or not; either in a
way of punishment on the sinner himself
or on his surety for him; or in a way
of fatherly correction and chastisement; and this is the Lord's doing and not
mine
and he is just in so doing;
therefore speak what thou knowest: if thou knowest anything
better than this
or canst contradict what is said: or as othersF13Junius
and Tremellius
Grotius. to this purpose
"did
ever such a speech come from thee
as expressed in the preceding verses? God
will recompense it
if thou refusest to speak in such a submissive manner; thou
mayest refuse to do it
I would not; I should choose to submit and hear the
affliction patiently; if thou thinkest otherwise
speak out thy mind.'
Job 34:34 34 “Men of understanding say
to me
Wise men who listen to me:
YLT
34Let men of heart say to me
And a wise man is hearkening to me.
Let men of understanding tell me
.... Whether I am right
or wrong:
and let a wise man hearken unto me; to what I have said or
shall say. Elihu here addresses the company around him
the wise and
intelligent part of them; the words may be rendered in the future tense
men of
understanding "will" tell meF14יאמרו
"dicent"; Junius and Tremellius
Piscator
Vatablus
Mercerus
Drusius
Cocceius
Michaelis
Schultens: so Broughton.
and a wise man
"will" hearken to me and assent
not only to what I have said
but to
what I am about to say
namely
what follows.
Job 34:35 35 ‘Job speaks without
knowledge
His words are without wisdom.’
YLT
35Job -- not with knowledge
doth he speak
And his words [are] not with wisdom.
Job hath spoken without knowledge
.... Not that Job was an
ignorant man
either in things natural or divine; but in this point
about the
chastening hand of God upon him
he had said some things which betrayed lack of
knowledge
as in Job 34:5;
and his words were without wisdom; Job was not
destitute of human wisdom
nor of spiritual wisdom
but no man is wise at all
times; some things had dropped from him which savoured of folly and ignorance
and which he afterwards was convinced of
and confessed with shame
Job 40:4; being
charged by the Lord himself with what he is here by Elihu
Job 38:2; and it
may be observed
that Elihu does not charge Job with being a wicked man
as his
three friends did
but as having spoken unadvisedly with lips
under his
chastening circumstances
and which he labours to convince him of.
Job 34:36 36 Oh
that Job were tried to
the utmost
Because his answers are like those of wicked men!
YLT
36My Father! let Job be tried
-- unto victory
Because of answers for men of iniquity
My desire is that Job may be tried unto the end
.... This is
my opinion
or what "I bring in"F15אבי
"pro" אביא "adducam"
so some in
Codurcus: "haec autem in medio affero"
Tigurine version;
"adduco"
Schultens. adduce
and lay before you
men of understanding
and wisdom
and leave it with you to consider of. Some render it
"O my
Father
let Job be tried"
&c. as if it was an apostrophe to God
and
a request to him; so Mr. Broughton
who adds
"which
art in heaven
'
and
the same is added by some Jewish interpretersF16P. Abraham Peritsol
Simeon Bar Tzemach
Sephorno.
as there are othersF17Jarchi
Aben
Ezra
Ben Gersom. of them which go this way
and also several Christian
commentatorsF18Junius & Tremellius
Piscator
Vatablus
Drusius
Cocceius; so V. L. ; and of lateF19Hodge's Elihu. it has been urged
from this and other passages
that Elihu was Christ
who here addresses God as
his father: but this is his New Testament title; and though God is the father
of all men by creation
and of saints by adoption
yet this relation and title
are not so frequently claimed under the former dispensation
or however not so
early as the times of Job
but are more peculiar to the Gospel dispensation
under which saints receive "not the spirit of bondage again to fear
but
the Spirit of adoption
whereby they cry
Abba
Father"
Romans 8:15;
wherefore admitting this version
rather some grave venerable person
as
EliphazF20So Hieron. Trad. Heb. fol. 75. I.
senior to Elihu
who
was a young man
is addressed under this title; or the whole circle of Job's
friends now about him
all elder than Elihu
may be intended;
"father" for "fathers"
the singular for the plural
see Acts 7:2; and what
he proposes is
that they should make it their joint request at the throne of
grace
that Job's afflictions be still continued; that he might be thoroughly
tried by them
and be purged from all his dross
he not appearing yet to be
thoroughly sensible of his sinful speeches
and humbled for them; and therefore
it was proper he should be still corrected and chastened to the end
or unto
victory
as Mr. Broughton
or until victory was obtained
and he was obliged to
yield
and cry "peccavi": but since afflictions are things not joyous
but grievous
and it does not seem so agreeable to a good man
kind and humane
to desire the continuance of the afflictions of another
though palliated with
a plausible for his good; it seems better to understand this as a motion made
to the understanding part of the company by Elihu
that the words of Job
which
he had spoken without knowledge and wisdom
might be taken under strict
examination by them
and thoroughly scanned
that it might be better known what
was proper to be said more to him for his conviction;
because of his answers for wicked men; or concerning
or relative to such answers which he had made
which were like to those which
wicked men make; who charge the ways of God with inequality and want of equity
ask where is the God of judgment? or which serve the cause of the wicked
and
which furnish them with arguments
prepare them for them
and put them into
their mouths
to argue against God and his providential dealings with men
and
against all religion. See Job 34:8.
Job 34:37 37 For he adds rebellion to
his sin; He claps his hands among us
And multiplies his words against
God.”
YLT
37For he doth add to his sin
Transgression among us he vomiteth
And multiplieth his sayings to God.
For he addeth rebellion unto his sin
.... Or he
"may" or "will" addF21יסף
"addet"; Montanus
Mercerus
Drusius
Cocceius
so in the next
clauses.
if he is suffered to go on at this rate
and is not stopped; as yet
he has only committed
it may be charitably hoped
some sins through ignorance
error
and mistake
but if he is let alone he will proceed from evil to evil
to more ungodliness; to be guilty of presumptuous sins
of open treason and
rebellion against God;
he clappeth his hands amongst us
or "he
will clap"; he will either clap his hands together as expressive of
extreme grief and sorrow
of the agonies of his mind; showing extravagant
impatience
and pouring out his complaints in the most bitter manner
see Ezekiel 21:14; or
rather by way of joy and triumph
as having got the victory over us
see Psalm 47:1;
and multiplieth his words against God
or "will
multiply"; he has said too many things already against God
his justice in
his dealings with him
Job 34:5; he will
say more if he is not restrained. These are the reasons Elihu gives for a
thorough trial and strict examination of Job; and they are taken partly from a
concern for the good of Job
and partly on their account
that they might not
be triumphed over
and chiefly for the glory of God.
──《John Gill’s
Exposition of the Bible》