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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.
Job_36:3
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).
Job_36:4
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.
Job_36:5
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.
Job_36:6
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.
Job_36:7
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.
Job_36:8
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).
Job_36:9
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.
Job_36:10
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."
Job_36:11
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.).
Job_36:12
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.
Job_36:13
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.
Job_36:14
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.)
Job_36:15
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.
Job_36:16
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).
Job_36:17
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.
Job_36:18
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.
Job_36:19
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 ( ìà áöø ), 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).
Job_36:20
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.
Job_36:21
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).
Job_36:22
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).
Job_36:23
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.
Job_36:24
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.
Job_36:25
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."
Job_36:26-33
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).
Job_36:26
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.
Job_36:27
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 ( àã ) occurs).
Job_36:28
Which the clouds do drop and distil upon man abundantly. All is done for man, for his benefit and advantage.
Job_36:29
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.
Job_36:30
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.
Job_36:31
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.
Job_36:32
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).
Job_36:33
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.
1. As having something further to say. A man who has nothing to communicate should not emerge from the safe regions of obscurity which Providence designs he should adorn. But alas! of preachers, orators, lecturers, talkers, who babble on without contributing anything to elucidate their themes or enlighten their hearers, however much to gratify themselves, the number is legion. The first requirement in one who aspires to be a teacher of men, whether from the pulpit or from the platform, is that he have something to impart. When in Zechariah's vision the angel was directed to "run," and "speak to the young man" with the measuring-line, he was at the same time entrusted with a message (Zec_2:4). The preacher who habitually delivers sermons of the vacuous and windy order affords perfectly sufficient evidence of having mistaken his calling. Neither God nor Christ ever commissioned an ambassador without giving him a message.
2. As proposing to speak in God's behalf. Of the controversy which Job carried on with Eliphaz, Bildad, and Zophar, Elihu disposed by a simple expression of indignation (Job_32:3, Job_32:12). The full strength of his ability was directed to maintain the cause of God against Job, and to ascribe righteousness to One whom Job had charged with want of equity. So the mission of the Christian pulpit is not to plunge into the labyrinthine intricacies of theological discussion, in the hope of definitely pronouncing upon long-standing, world-famous controversies like those which engaged the attention of Milton's erudite devils ('Paradise Lost,' bk. 2:559), but to speak with men on God's behalf-on the one hand, to ascribe right to God, i.e. to vindicate the Divine character, the Divine administration, the Divine redemption as being in perfect accord with right and truth; and on the other hand, to bring sinful men to a right state of mind and heart towards God. It is a profanation of the sacred office of the ministry when it is employed to diffuse philosophy, to propagate science, to advance politics, to promote what is called culture as distinguished from religion—in short, to do anything that does not directly contribute to either the vindication of God or the salvation of man.
3. As offering a wide and comprehensive view of his subject. The chief fault of controversialists, and one requiring to be guarded against even by the wisest and fairest, is that of one-sided presentation, commonly resulting in exaggerated statement, rash generalization, unwarranted deduction. Such a fault usually proceeds from incapacity to perceive that truth is many-sided, or inability to grasp more sides than one; from unwillingness to admit that aspects of truth may be presented to one which are denied to another, or from overweening self-conceit which supposes nothing can be accurate which self does not see. Job and the three friends are good illustrations of men who look at the same object (e.g. the Divine administration) from different standpoints, and pronounce each other wrong. Elihu undertook to present views derived from an extensive induction of particulars, from a many-sided contemplation of truth, from long and deep reflection. So should preachers aim at setting forth only such expositions of Divine truth as have been gathered by patient industry and diligent research, of the widest and minutest sort, in the volume of the Scriptures, in the books of nature and history, in the records of experience; and even these only after they have been subjected to careful inspection and personally absorbed by deep meditation.
4. As speaking with the utmost sincerity. Elihu promised that his words should not be false as to matter, disingenuous as to aim, or beguiling as to form (verse 4); and neither should the utterances of a preacher in any one of these respects deviate from the straight path of rectitude. What he offers to the acceptance of his audience should be the unmixed truth of God (1Co_2:2, 1Co_2:7; 2Co_4:2; 1Th_2:2), presented not "with enticing words of man's wisdom, but in demonstration of the Spirit and of power" (1Co_2:4, 1Co_2:13), and exhibited with no ulterior motive of personal aggrandizement, but with honest endeavour to advance God's glory in man's salvation (2Co_4:2). Soundness of doctrine, simplicity of speech, singleness of aim, are qualifications indispensable for an efficient ministry.
5. As possessed of an adequate acquaintance with his theme. In claiming to be "perfect in knowledge" (verse 4), Elihu may be only asserting his honesty of purpose (Umbreit, Carey, Cook), but the application of the same phrase to God (Job_37:16) makes it probable that he here alludes to the "faultlessness and clearness of perception" (Delitzsch) with which he apprehends "the theodicy which he opposes to Job," and the intensity of that inward conviction which he holds as to its truth (Cook). So again should God's prophets and Christ's preachers, by prayerful study of the Divine Word, by prolonged cogitation on the themes they design to discuss, and in particular by humble dependence on that Spirit who instructed Elihu, labour to arrive at the veritable truth of God, and to have as complete an understanding thereof as possible, that so, in all their utterances, they may be able to say, like Christ, "We speak that we do know" (Joh_3:11); like David, "I believed: therefore have I spoken" (Psa_116:10); and like St Paul, "We also believe, and therefore speak" (2Co_4:13).
II. THE PREACHER ANNOUNCES HIS THEME.
1. The character of the Divine Being. Introduced by a "Behold!" to mark its worthiness of Job's attention and admiration.
(1) Mighty. Meaning exalted in station, lofty in rank or quality of being, and resistless in power—a point frequently descanted on by Job himself (e.g. Job_9:4; Job_12:13), as well as by the friends.
(2) Condescending. Despising not any, acting not scornfully, as Job insinuated God did in turning a deaf ear to his entreaties, and regarding his misery without concern (Job_10:3; Job_19:7; Job_23:13). But the Supreme Governor of the universe, according to Elihu, is too exalted a Being to act unjustly, or even unkindly, towards any, even the meanest, of his creatures. On the contrary, his very greatness is the best guarantee for his absolute impartiality and condescending kindness. That God despises nothing he has made, neither man nor beast, but watches with loving care over the least as well as the greatest of his works, was asserted by Christ (Mat_10:29), and experienced by David (Psa_40:17), and may be confirmed by a reference to nature itself, in which the smallest objects (e.g. flowers and insects) have lavished on them the largest amount of skill in their construction, decoration, and preservation. This combination of strength and beauty, of power and gentleness, of dignity and condescension, which Elihu proclaims to be characteristic of God, was eminently exemplified in Christ, and lies at the foundation of all moral greatness into an.
(3) Wise. "Mighty in strength of heart" (verse 5), the Divine Being can penetrate through all disguises, discovering right and wrong everywhere, at all times, and altogether. Besides being of infinite power and of great kindness, he is also of omniscient understanding.
2. The character of the Divine administration.
(1) Punitive, or destructive towards the ungodly: "He preserveth not the life of the wicked"—the doctrine of the friends (Job_5:2; Job_8:12, Job_8:13; Job_11:20), but here advanced with greater fairness of statement (vide infra); and
(2) gracious, or preservative towards the pious: "He giveth right to the poor," or afflicted, i.e. he allotteth to them what is just, what is in moral and spiritual harmony with their condition, viz. deliverance and salvation—also a tenet of the friends (Job_5:17-27; Job_8:5-7; Job_11:13-19), though here again set forth with more precision and moderation than by them.
III. THE PREACHER DEVELOPS HIS ARGUMENT.
1. The Divine treatment of the righteous.
(1) Watching over them while doing right. "He withdraweth not his eyes from the righteous"—a frequently stated doctrine of Scripture (2Ch_16:9; Psa_1:6; Psa_34:15; Pro_10:3; Isa_26:7; Isa_27:3); illustrated by the cases of Noah (Gen_7:1), the Israelites (Exo_3:7), David (Psa_139:1), and even Job himself (Job_23:10); and here declared to be of universal application, whether the objects of his observation are kings on the throne, like David, Solomon, Hezekiah, and Josiah, or prisoners in affliction, like Joseph in Egypt, Daniel in Babylon, or St. Paul in Philippi.
(2) Rewarding them for their piety, "With kings are they [i.e. the righteous] on the throne; yea, he doth establish them for ever, and they are exalted" Sooner or later, the righteous are advanced to a state of regal prosperity; sometimes literally, as with Joseph, David, Daniel; but always spiritually, like the chosen people, who were made "a kingdom of priests" (Exo_19:6), and like Christians, who are constituted "kings and priests unto God" (Rev_1:6; Rev_5:10; 1Pe_2:9) and appointed to reign for over and ever.
(3) Instructing them when afflicted. Assuming that the cords and fetters which hold them have been imposed as an act of mercy by God (Job_5:17; Psa_94:12; Pro_3:11; Rev_3:12), Elihu directs attention to a richer benefaction than the affliction, viz. the special education they receive from God during its continuance—an education in its character
(a) gracious, being imparted by God, chiefly through his Word and Spirit;
(b) convincing, unfolding to them the sin of which they have been guilty;
(c) humbling, pointing out the foolish pride and vainglory from which it has proceeded;
(d) admonitory, warning them of the danger in which they continue while impenitent;
(e) authoritative, enabling their awakened consciences to feel the urgent duty of departing from evil; and
(f) efficacious, leading m the case of every genuine child of God to a hearty return to God s ways.
(g) Restoring them when penitent. Defining that submission they accord to God as a hearing and serving (the essential ingredients of all true contrition), Elihu depicts them as finishing their days in the midst of "good," i.e. of every sort of pure enjoyment, and their years in the midst of pleasures, or things of loveliness and true delight.
2. The Divine treatment of the unrighteous. One principal aim of affliction is to sift the unrighteous from the righteous. As the latter are distinguished by their penitential return to God, so the former are recognized by opposite characteristics, neither hearing God's voice (verse 12; cf. Joh_18:37) nor submitting to God's hand, but cherishing wrath and indignation against God's justice in afflicting them (verse 13), nor praying for God's help (verse 13) when he has bound them, but either enduring in sullen silence or howling in impatient anguish. Accordingly, God leaves them to their richly merited and naturally evolved doom, of dying
(1) suddenly: "They shall pass away by the sword," the allusion being not so much to the violent manner of their departure, as to its being the result of a judicial visitation;
(2) hopelessly: "They shall die without knowledge"—"without having attained to wisdom" (Job_4:21), having missed the true end of their existence, having failed to reach that knowledge of God in which alone lies salvation (Joh_17:2), like the Gentiles of whom Paul writes, "Having no hope, and without God in the world" (Eph_2:12);
(3) prematurely: "They [literally. 'their souls'], die in youth" (verse 14), being cut down while as yet they are only standing on the threshold of life, their sun going down while it is yet noon (Amo_8:9), like Ahaziah (2Ki_8:26), Alexander the Great, and others;
(4) filthily: "Their life is among the unclean" i.e. having spent their days in sensuality and prematurely enervating incontinence, like the sodomites (margin), like the consecrated men who practised nameless lewdness in heathen temples (1Ki_14:24; 1Ki_15:12; 1Ki_22:47), like those whom St. Paul describes as "dishonouring their own bodies between themselves" (Rom_1:24-27), they were permitted to die as they had lived, and to find a grave in the moral filthiness in which they had wallowed, thus "receiving in themselves that recompense of their error which was meet."
IV. THE PREACHER APPLIES HIS DISCOURSE. Generally, to the whole body of the righteous (verse 15), but more particularly to Job, by setting forth:
1. The blessing he had missed. If instead of murmuring and repining under God's chastisements, he had yielded penitential submission, God would ere now have interposed for his deliverance, and rescued him from the mouth of distress, inciting him forward till he had reached a broad place where, literally, whose "beneath" (ground) would have been no straitness, and where the letting down of his table, i.e. the food set thereon, should have been full of fatness (verse 16). So God engages to do for all who humbly trust his grace and power
(1) to deliver them in time of trouble (2Ki_20:6; Psa_34:19; Psa_41:1; Psa_91:14; Psa_97:10), as he snatched David from the jaws of the lion and the bear (1Sa_17:37; Psa_18:16, Psa_18:17);
(2) to establish them in ease and comfort, setting them down in large places, as he did David (Psa_18:19) and a later Hebrew bard (Psa_118:5), as he did with Israel when he brought her out of Egypt first into the wilderness and then into Canaan (Exo_3:8; Jdg_18:10), and as he does with believers when he frees them from condemnation and introduces them into the liberty of the children of God; and
(3) to provide for them a table in the wilderness, as again he did for Israel (Psa_78:19) and for David (Psa_23:5), as he has done for all the world in the gospel (Isa_25:6; Mat_22:1), and for Christ's people in the Holy Supper (1Co_10:21; 1Co_11:20).
2. The sin he had committed. Job had "fulfilled the judgment of the wicked" (verse 17); i.e. like the wicked, he had pronounced a judicial sentence upon God and his dealings. Instead of humbly acquiescing in the Divine dispensations, he had, according to another rendering of the previous verse, suffered himself to be seduced from listening to the voice of affliction by his boundless prosperity and by the ease of his table, which was full of fatness (Ewald, Dillmann, Canon Cook), so that he had filled up the measure of his iniquity like a common evil-doer. It reveals a terrible declension on the part of a good man when he can behave no better under God's chastisements, and think no better of God because of them than an ordinary sinner. Yet good men, if left to themselves, may come to this. Therefore let us not be high-minded, but fear.
3. The danger he had incurred. In consequence of Job's insensate obstinacy and impenitent censoriousness towards God, "justice and judgment had taken hold on him;" he was now really undergoing such punishments as were due to wicked men from the even hand of justice. If good men by their ill behaviour place them. selves amongst the wicked, it need not surprise them if God should beat them, i.e. judge and punish them, as the wicked. Such judging as Job had been guilty of bordered close upon, and was commonly followed hard by, the judgment of God. The only judging that a good man can with safety perform is upon himself (1Co_11:31, 1Co_11:32).
4. The admonitions he required.
(1) Against declining into infidel scoffing. "Because there is anger [sc. in thy heart], let it not entice thee to scorning" (verse 18). Of this he had indeed been accused by Zophar (Job_11:3), and not entirely acquitted by Elihu (Job_34:37), who now, however, solemnly advertises him that that would be the certain issue of it if he yielded to his passionate feelings against God. The scorner's chair is the common terminus of such as begin by walking in the way of the ungodly.
(2) Against undervaluing the Divine wrath. "Because there is wrath" (sc. with God), beware "lest he take thee away with a stroke." "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Ecc_8:11). But the wicked man has no guarantee that, the Divine indignation against sin may not flame forth suddenly against him, as it did against Cain, the antediluvians, the cities of the plain, Pharaoh, Korah, Dathan, and Abiram, Haman, Herod, and others.
(3) Against trusting to any self-provided ransom or atonement. "Then a great ransom cannot deliver thee" (verse 18). Neither wealth (verse 19) nor suffering (verse 18) can avert the Divine wrath. Only one Ransom has sufficient merit to turn aside the sword of judgment.
(4) Against thinking that either wealth or any personal efforts can secure salvation. "Shall thy riches place thee beyond distress, and all the efforts of thy strength?" (verse 19). No; nothing will except repentance and faith.
(5) Against longing for a speedy death. "Desire not the night, when people are cut off in their place" (verse 20). of this verse, of which a commentator (Schultens) gives fifteen different explanations, the sense clearly is that Job had better be careful of foolishly indulging in any such wish as that God should cut him off (Job_6:9; Job_7:15), since God might take him at his word and remove him from his place below, i.e. from the earth (Delitzsch), or to a place below (Carey). Death removed whole peoples, and would have no difficulty in removing him. And Job might find his expectation disappointed. Instead of going up to an ameliorated condition, he might rather at death descend into a worse (Umbreit). No man that knows what death is will desire it sooner than God is pleased to send it.
(6) Against preferring wickedness to misery. "Take heed, regard not iniquity; for this hast thou chosen rather than affliction" (verse 21). That is, rather than endure with meekness God's chastening hand, Job had sinfully desired to die, independently altogether of whether or not it was God's will. A common temptation to saints no less than to ordinary men, to choose sin rather than suffering. To elect to die rather than sin is the triumph of grace.
Learn:
1. The true dignity of a gospel minister as one who speaks for God and Christ.
2. The special business of a gospel minister, viz. to vindicate the ways of God with man.
3. The binding duty of a gospel minister, to give himself to reading and meditation.
4. The lofty aim of the gospel minister, always to speak from personal conviction.
5. The supreme glory of the Godhead, as combining infinite justice and infinite mercy, infinite greatness and infinite condescension.
6. The extreme anxiety God manifests to bring men to repentance and salvation.
7. The undoubted certainty that the impenitent and unrighteous will ultimately perish.
8. The absolute impossibility of salvation for those who despise the divinely provided ransom.
9. The great danger of indulging in wrath against either God or his dispensations.
10. The deep delusion of those who imagine death to be a blessing to any but God's people.
Job_36:22-33
1. Ruling by his own power. "Behold, God exalteth" (se. himself), i.e. showeth himself to be exalted, "acteth loftily" (Delitzsch) "in his strength" (verse 22). The universal empire of God is based on his omnipotence. With him might and right are co-ordinate and coextensive. "He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves" (Psa_66:7).
2. Holding dominion from no superior. "Who hath enjoined him his way?" (verse 23). Princes and potentates of earth derive their authority from him (Pro_8:16); the ever-blessed and only Potentate, the King of kings and Lord of lords, derives his from none. "Dominion and fear are with him" (Job_25:2). Yea, saith Jehovah, "I am the Lord, and there is none else" (Isa_45:18).
3. Admitting of no inspection. "Who can say, Thou hast wrought iniquity?" (verse 23). As the Almighty brooks no superior or rival on his throne, so admits he of no opposition to his work. "Whatsoever his soul desireth, that he doeth" (Job_23:13). As none can interpose to say, "What doest thou?" (Dan_4:35), so none can claim a right to subject his work to critical inspection. To pass judgment on it is for a creature to be guilty of the highest arrogance. Substantially this was the sin of Job.
II. INCOMPARABLE IN HIS TEACHING. "Who teacheth like him?" (verse 22). In the judgment of Elihu, one of the principal ends contemplated by God's providential government of the world was the education of men (Job_33:14; Job_35:11; Job_36:9). Hence by Elihu God is styled an Instructor or Teacher—Moreh, translated by the LXX. "Lord." So God represented himself to Moses (Exo_4:15), to Israel (Exo_20:1), to David (Psa_32:8). So is God to his people generally (Isa_54:13; Jer_31:33, Jer_31:34; Mic_4:2; Joh_6:45). As a Teacher of men, God surpasses all other instructors, possessing qualifications never found, unitedly or severally, to perfectly exist except in himself.
1. Ability. Many undertake to instruct others who are wholly destitute of the capacity to understand either their subjects, their pupils, or themselves. But no such deficiency can be with God, who, besides knowing himself, comprehends all things and accurately gauges all men. This qualification was possessed in an eminent degree by Christ.
2. Authority. The Divine authority to teach and the authoritative character of' the Divine teaching are based upon God's Lordship over man, and God's perfect knowledge of that which he teaches. So Christ, for exactly the same reasons, spake with authority, and not as the scribes (Mat_7:29).
3. Variety. Like every intelligent instructor, God employs different methods in teaching—his works (Job_35:11), his Word (Psa_94:10), his providential dispensations (Job_33:16), his Spirit (Neh_9:20; Pro_1:23). So did Christ instruct his followers, by his works (Mat_6:26-31), by his Word (Luk_24:27), by his providences (Luk_13:1-5), by his Spirit (Luk_12:12; Joh_14:26).
4. Suitability. God's teaching is always adapted to the occasion (Psa_32:8; Isa_48:17); and to the capacities of his scholars (Isa_28:9, Isa_28:10); and so likewise was Christ's. The Holy Spirit also proceeds in the same gradual fashion in the work of illuminating darkened minds.
5. Simplicity. Aiming at the good of those who hear, God always teaches in the plainest and directest manner possible, speaking so clearly, distinctly, and intelligibly, that he requires, as with Adam (Gen_3:9) and with Noah (Gen_6:13), with Abimelceh (Gen_20:3) and with Laban (Gen_31:24), to speak only once; with such earnestness and eagerness that he often speaks twice, as he did with Abraham (Gen_22:11), and as Christ did with Saul (Act_9:4); yea, with a patience and gentleness so admirable that he even condescends to speak thrice, as he did with Samuel (1Sa_3:10).
6. Desirability. The teaching God gives is on subjects which it most behoves man to know, in particular on that which maketh wise unto salvation—the Being, character, and purpose of God; the original dignity, present condition, and future destiny of man; the nature, guilt, and penalty of sin; the Person, offices, and work of Christ; the source, means, and end of salvation; the law of life and the rule of duty; the way to die and the path to glory everlasting.
7. Efficiency. Desirable and complete as such a programme of instruction is, no one can learn it by his own unaided powers (1Co_2:14). But God can guide his people into the understanding of it in all its fulness (Psa_25:9).
III. IMMACULATE IN HIS HOLINESS. "Who can say, Thou hast wrought iniquity?" (verse 23).
1. Holiness inseparble from the idea of God. A Being who can be charged with iniquity cannot possibly be Divine. Hence God can, in no sense or degree, be the author of sin.
2. Men prone to connect sin with God. The heathen do so when they worship deities like themselves—"gods fierce, rapacious, cruel, and unjust." Philosophers do so when they hold God responsible for everything that exists. Even good people do so when they charge God with inequality or injustice in his ways.
3. God's holiness largely insisted on in scripture. The inveterate tendency of the fallen heart to forget the Divine purity demands that this be frequently held up for contemplation (Exo_15:11; Deu_32:4; 1Sa_2:2; Job_4:17; Job_34:10; Psa_92:15; Psa_111:9; Isa_57:15; Rev_4:8).
IV. UNSEARCHABLE IN HIS BEING. "Behold, God is great, and we know him not" (verse 26).
1. We know him not directly. "No man hath seen God at any time," said Christ (Joh_1:18); with which agrees God's word to Moses (Exo_33:20), and John's word to Christians (1Jn_4:12). God reveals himself to man in creation (Psa_19:1; Rom_1:20), in providence (Job_9:11, sqq.), in Christ (Joh_14:9; 2Co_4:6; Col_1:15), through the Spirit (Mat_11:27).
2. We know him not completely. It is certain that the infinite God will never be entirely comprehended by a finite creature. But of even such a measure and degree of knowledge as is possible to man, it is likewise true that we have not reached the full measure. "Now we know in part" (1Co_13:12). Hereafter all that can be known of God by finite creatures will be realized.
3. We know him not clearly. Even what we do apprehend of the Divine Being is involved in much obscurity. "Now we see through a glass darkly" (1Co_13:12). Hereafter his servants shall behold his face with open vision (Rev_22:4). Yet for all that, notwithstanding these limitations:
4. We know him not imaginarily, but really. That is, our knowledge of the Divine Being, though neither direct, nor adequate, nor perfectly clear, is real, accurate, and reliable so far as it goes.
V. ETERNAL IN HIS EXISTENCE. "Neither can the number of his years be searched out" (verse 26). The language which ascribes years to God is, of course, anthropomorphic (Psa_102:24). Both Elihu and the Hebrew bard intend to represent God as "without beginning of days or end of years," as existing "from everlasting to everlasting," as exalted high above all the permutations and vicissitudes of created, life, and therefore as removed completely beyond the sphere of man's judgment or criticism.
VI. WONDERFUL IN HIS WORKING. To this thought Elihu recurs in detail in the ensuing chapter (vide homiletics). In the mean time he alludes to certain natural phenomena as indicative of God's excellent power in working.
1. Rain. "For he maketh small [literally, 'he draweth up,' sc. by evaporation] the small drops of water," after which "they pour down rain [or, 'as rain'], according to the vapour thereof," or "for this mist" (Cook), or "in connection with its mist" (Delitzsch). It is not the understanding of how rain is formed that constitutes either the wonder or the difficulty of the phenomenon; it is the making of rain, the institution and maintenance of those material laws and forces which produce rain. It is here that Divine power is required and seen.
2. Clouds. "Which the clouds do drop and distil upon man abundantly" (verse 28). Not the least interesting among those objects which attract the student of nature are the clouds of heaven, which receive the evaporated moisture of earth, and retain it floating in the atmosphere until it is again required by the parched soil. Objects of beauty in themselves, they strikingly attest the almighty power, matchless wisdom, and essential goodness of God.
3. Thunder. "Also can any understand the spreadings of the clouds, or the noise of his tabernacle?" (verse 29). The appearance of the sky in a thunderstorm is what the poet aims at depicting, when the dark clouds spread across the firmament, and the first thunder-crash falls upon the ear (vide homiletics on next chapter).
4. Lightning. "Behold, he spreadeth his light upon it," or over himself (Hab_3:4), "and covereth the bottom [literally, 'the roots '] of the sea" (verse 30); i.e. he lights up the whole heaven, and even illuminates the hidden depths of the ocean by the glare of his lightning.
VII. BENEFICENT IN HIS ADMINISTRATION. "The two ideas of power and goodness are associated closely in Elihu's mind; whereas the three friends dwell more upon the combination of power and justice, and Job upon that of power and wisdom. Goodness, righteousness, wisdom, are one in God; various aspects under which the essential principle of love is manifested" (Canon Cook). The beneficence of the Divine administration in nature is represented in a twofold form.
1. Negatively, as judgment upon the nations. "For by them judgeth he the people" (verse 31). Seemingly severe in themselves, God's judgments upon the wicked men and nations are to righteous men and nations acts of grace and kindness. It is for the benefit of the world that sin should be chastised. Love no less than justice demands that the wicked should be overthrown.
2. Positively, as kindness to his people. "He giveth meat in abundance." In this aspect Elihu thinks of the rain, the clouds, the thunder, the lightning. The beneficent uses of these and other ordinary phenomena of nature are patent to the slightest reflection. The rain is the great fertilizer of the soil; the cloud, besides serving as a screen to moderate the warmth of the sun, operates to prevent the too speedy radiation of the earth's heat, while it also acts as the great rain-collector and distributor for the parched ground; the thunderstorm is the most effective of all atmospheric purifiers and rectifiers.
VIII. GLORIOUS IN HIS MANIFESTATIONS. Taking advantage, as usual, of the extreme obscurity of the last two verses (vide Exposition), and availing ourselves of the more probable of the offered interpretations, we find Elihu suggesting concerning the Divine manifestations that they are:
1. Announced by the elements. Elihu alludes, it is thought, to an approaching theophany, of which the thunderstorm was the herald. "With clouds he covereth the light," etc.; literally, "Upon both hands he spreadeth as a covering the light" (i.e. the lightning), "and commandeth it as one who hitteth the mark" (Delitzsch) against his enemy (Gesenius, Umbreit), in striking (Carey)whom it shall reach (Canon Cook). So was God's approach to Adam after he had fallen announced by a rush of wind through the garden (Gen_3:8); to Israel by thunders and lightnings and the noise of a trumpet (Exo_20:18); to Elijah by a wind, an earthquake, and a fire (1Ki_19:11). So was God's advent to the world at the Incarnation proclaimed by signs and wonders both in heaven and on earth. The descent of the Holy Ghost at Pentecost was accompanied by a rushing mighty wind. The return of God to judge the world will be attended with alarming prodigies.
2. Recognized by the irrational oration. To the herds the rumble of the thunder is pictured by Elihu as announcing the arrival of God. So when Christ the Son of God came to earth, not only did the winds and the seas obey him (Mar_4:41), but the wild beasts gathered round him and forgot their ferocity (Mar_1:13). Among the signs that shall foretell his second coming will be the lying down of the wolf with the lamb, and of the leopard with the kid (Isa_11:6-9).
3. Presented to man. Neither the inanimate creation nor the irrational animals can consciously apprehend the glory of God. Hence the Divine manifestations, though heralded and unconsciously recognized by them, are not specifically meant for them, but for man, the head and crown of the material globe. To man alone of all God's creatures on the earth belongs the power of apprehending the Divine glory. Hence God's self-revelations are always for the sake of man. The one now approaching was for Job's sake. The Incarnation was for the sake of humanity. The second advent will be for the sake of the Church.
4. Directed against unrighteousness. "The sound thereof (i.e. the thunder-crash) announces concerning their fierceness of wrath against unrighteousness" (Cook). Even so the first Divine manifestation in the Incarnation and cross was a revelation of the wrath of God against all unrighteousness of men (Rom_1:18); though of this character much more will the next Divine apocalypse partake.
5. Designed for the salvation of the righteous. According to another rendering (Umbreit), Elihu is understood to say that, while God fills both his hands with light, in the one hand he holds the lightning-shaft wherewith to strike the wicked, but in the other the cheering light of the sun to reveal to his friend, and even unto cattle and to plants. It may remind us again of the double purpose of all God's manifests-tions. The pillar of cloud and fire meant destruction to Egypt, but emancipation to Israel. Even the gospel is a savour of life unto some, but of death unto others. When Christ next comes, it will be not alone to punish his foes, but also to save his friends.
Learn:
1. To magnify the work of God.
2. To celebrate the praise of God.
3. To reverence the Name of God.
4. To delight in the revelation of God.
5. To acquiesce in the purpose of God.
6. To listen to the teaching of God.
7. To accept the salvation of God.
I. INTRODUCTION. (Job_37:1-4.) The speaker begins by announcing that he has something further of weight to say in justification of the ways of God to man. He has "words for God" to utter. Though God's works are his justification, and he needs no defence at the hands of man, yet it may be said that the free exercise of reason, in setting forth the glory of his goodness and justice, is an acceptable service to him. If he delights in the unconscious testimony of babes and sucklings (Psa_8:1-9.), still more must he delight in the conscious spontaneous offerings of man's matured thought at his shrine, The great works of Christian theologians and apologists, such as Calvin's 'Institutes' or Butler's 'Analogy,' are the tributes of reason to the honour of God. But they are valueless unless they have that quality which Elihu so emphatically claims, sincerity, truth. He who ventures to speak for God must speak, not with the purpose of temporary expediency, but out of the consciousness of eternity.
II. THE JUSTICE OF GOD REVEALED IN THE HISTORY OF MAN. (Job_37:5-21.) The course of life, argues the speaker, shows that a chastening, a purifying, but at the same time a loving, Power is at work in the world. This is supported:
1. By a general view of human life. (Job_37:6-15.) God is revealed in the different courses of men's lives as Power, but not as arbitrary Power. His greatness is not associated with contempt for the lowliness of man. It is not reckless of right and wrong. It upholds the moral order—the godless sink unsupported into the ruin their own conduct has prepared for them; while those who suffer from the injustice of others are succoured and defended. God's watchful eye is upon all just men, from the king whose throne he establishes, whose dignity he guards, to the captive in his chains, to the beggar in his misery. This, as we have so often seen, is the firm foundation-truth which runs beneath the whole of this book, and through the whole of the Bible. And the seeming exceptions to these principles of the Divine administration are now explained as merely seeming; for they come under the principle of chastisement, which is but another illustration of love. According to this view—never more feelingly set forth than here-suffering may be, not the brand of guilt, but the silent token of love in the form of discipline. Without positive guilt there may be moral stagnation, in which the germs of future evil are discovered by the eye of the Divine Educator. Evil is forming in tendency or thought when it has not blossomed into deeds. Then comes the visit of God in suffering to warn, to hint of danger, to "open the ear" to instructions that were thought unnecessary in the days of perfect peace and self-complacency. And if the mind yields to this gracious leading, and bends itself to docility to this new revelation of the holy will, all shall yet be well. The season of depression and disaster will be passed through, and the sheep who have heard the Shepherd's voice will find themselves led once more into the green pastures of content (Job_37:6-11). But the God who is revealed to us in this tender and gracious aspect in the course el experience, under the condition of obedience, becomes clothed in sternness and severity to those who resist. Those who venture to war with law, to rebel against omnipotence and justice, can but meet an unhappy doom. In wondrous ways, unknown to man, God is able to bring men to their destined goal (Job_37:12-14). The great lesson, then, is to betake one's self to self-examination (the opening of the ear) and to prayer when the visitants of God's chastening love are knocking at the door of our heart. The lesson is expressed by pointing to the sad examples of unsubmissive, prayerless lives! These, like spots where the dew falls not, cannot thrive. Hearts, like bare rocks, that will not melt in the sun, callous, impenitent, heedless, perish for want of knowledge, of faith, of God; but those whose whole nature has been broken up and laid open by suffering are prepared to receive the seed of eternal wisdom which the Divine Husbandman seeks in such times to implant (Job_37:15).
2. By reference to Job's vicissitudes. (Verses 16-21.) In these verses, which are so obscure in meaning in our version, a deduction is made from the foregoing principles in reference to the case of Job. In verse 16 the verb should be taken in the present, "God's leading," or "is for leading" him out of his present straitened and distressed condition; but what if the conditions of submission, penitence, and docility are wanting in Job? Assuming that there is this want, solemn warnings are given—that he cannot, if in a state of sin, escape the judgment of God; that if he allows the fire of suffering to madden him into impiety instead of purifying his spirit, he will find himself in an evil plight, for no cries nor efforts can avail to extricate him from the fangs of doom. Let not Job, then, says the speaker (verse 20), perhaps pointing to the dark warning of the sky, long after the night (of judgment); for whole peoples pass away in that terrible darkness when the wrath of God is outpoured! And to conclude the warnings, let Job beware of the turning of the heart to vanity—the natural thoughtlessness of mankind in presence of the