Job 32-34

describes the blessings of His forgiveness, succeeding the pains of conviction, and deduces from his own experience instruction and exhortation to others.

(Compare Ro 4:6). forgiven--literally, "taken away," opposed to retain (Joh 20:23). covered--so that God no longer regards the sin (Ps 85:3).

Elihu--meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26). Barachel--meaning "God blesses." Both names indicate the piety of the family and their separation from idolaters. Buzite--Buz was son of Nahor, brother of Abraham. Hence was named a region in Arabia-Deserta (Jer 25:23). Ram--Aram, nephew of Buz. Job was probably of an older generation than Elihu. However, the identity of names does not necessarily prove the identity of persons. The particularity with which Elihu's descent is given, as contrasted with the others, led Lightfoot to infer Elihu was the author of the book. But the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book. rather than God--that is, was more eager to vindicate himself than God. In Job 4:17, Job denies that man can be more just than God. Umbreit translates, "Before (in the presence of) God."

imputeth--charge to him, and treat him accordingly. no guile--or, deceit, no false estimate of himself, nor insincerity before God (compare Ro 8:1).

Though silenced in argument, they held their opinion still.

A vivid description of felt, but unacknowledged, sin. When--literally, "for," as in Ps 32:4.

had spoken--Hebrew, "in words," referring rather to his own "words" of reply, which he had long ago ready, but kept back in deference to the seniority of the friends who spoke.

thy hand--of God, or power in distressing him (Ps 38:2). moisture--vital juices of the body, the parching heat of which expresses the anguish of the soul. On the other figures, compare Ps 6:2, 7; 31:9-11. If composed on the occasion of the fifty-first Psalm, this distress may have been protracted for several months.

A prompt fulfilment of the purposed confession is followed by a prompt forgiveness.

was afraid--The root meaning in Hebrew is "to crawl" (De 32:24).

For this--that is, my happy experience. godly--pious in the sense of Ps 4:3. a time--(Isa 55:6); when God's Spirit inclines us to seek pardon, He is ready to forgive. floods, &c.--denotes great danger (Ps 18:17; 66:12).

Days--that is, the aged (Job 15:10).

His experience illustrates the statement of Ps 32:6.

Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, 23); and that claim is not contradicted in Job 42:4, 5. Translate: "But the spirit (which God puts) in man, and the inspiration ... is that which giveth," &c.; it is not mere "years" which give understanding (Pr 2:6; Joh 20:22).

Whether, as most likely, the language of David (compare Ps 51:13), or that of God, this is a promise of divine guidance. I will ... mine eye--or, My eye shall be on thee, watching and directing thy way.

Great--rather, "old" (Job 32:6). So Hebrew, in Ge 25:23. "Greater, less" for the older, the younger. judgment--what is right.

The latter clause, more literally, "in that they come not near thee"; that is, because they will not come, &c., unless forced by bit and bridle.

Rather, "I say." opinion--rather, "knowledge."

The sorrows of the impenitent contrasted with the peace and safety secured by God's mercy.

Therefore Elihu was present from the first. reasons--literally, "understandings," that is, the meaning intended by words. whilst--I waited until you should discover a suitable reply to Job.

The righteous and upright, or those conforming to the divine teaching for securing the divine blessing, may well rejoice with shouting. PSALM 33

This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (Jer 9:23, the great aim of the Book of Job); and that you may see, "God alone can thrust him down," that is, confute him, "not man." So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; 33:4, 6).

I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.

Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke (Job 18:3, 4). they left off--Words were taken from them.

my part--for my part. opinion--knowledge.

"I am full of words," whereas the friends have not a word more to say. the spirit--(Job 32:8; 33:4; Jer 20:9; Ac 18:5).

belly--bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) without a vent," to work itself off. New wine is kept in new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the old friends (Mt 9:7).

refreshed--literally, "that there may be air to me" (1Sa 16:23).

"May I never accept," &c. Elihu alludes to Job's words (Job 13:8, 10), wherein he complains that the friends plead for God partially, "accepting His person." Elihu says he will not do so, but will act impartially between God and Job. "And I will not give flattery," &c. (Pr 24:23).

take me away--as a punishment (Ps 102:24).

attributes and works, as displayed in creation, and His general and special providence, in view of which, the Psalmist, for all the pious, professes trust and joy and invokes God's mercy. 1-3. The sentiment falls in with Ps 32:11 (compare 1Co 14:15). The instruments (Ps 92:3; 144:9) do not exclude the voice.

mouth--rather, "palate," whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good (Job 6:30; 12:11). hath spoken--rather, "proceeds to speak."

I will speak according to my inward conviction. clearly--rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.

a new song--fresh, adapted to the occasion (Ps 40:3; 96:1). play skilfully--(Compare 1Sa 16:17). 4-9. Reasons for praise: first, God's truth, faithfulness, and mercy, generally; then, His creative power which all must honor.

The Spirit of God hath made me--as He did thee: latter clause of Job 33:6 (Ge 2:7). Therefore thou needest not fear me, as thou wouldest God (Job 33:7; Job 9:34). On the other hand, "the breath of the Almighty hath inspired me" (as Job 32:8); not as English Version, "given me life"; therefore "I am according to thy wish (Job 9:32, 33) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. So Elihu was designed by the Holy Ghost to be a type of Jesus Christ (Job 33:23-26).

Images from a court of justice. stand up--alluding to Job's words (Job 30:20).

(See on Job 33:4; Job 31:35; 13:3, 20, 21). formed--Though acting as God's representative, I am but a creature, like thyself. Arabic, "pressed together," as a mass of clay by the potter, in forming a vessel [Umbreit]. Hebrew, "cut off," as the portion taken from the clay to form it [Maurer].

In "word" and "breath"--or, "spirit," there may be an allusion to the Son (Joh 1:1) and Holy Spirit.

hand--alluding to Job's words (Job 13:21).

thy words--(Job 10:7; 16:17; 23:11, 12; 27:5, 6; 29:14). In Job 9:30; 13:23, Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean," and to charge God with injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willing to confess themselves sinners in general, often dislike sin in particular to be brought as a charge against them. Affliction is therefore needed to bring them to feel that sin in them deserves even worse than they suffer and that God does them no injustice. Then at last humbled under God they find, affliction is for their real good, and so at last it is taken away either here, or at least at death. To teach this is Elihu's mission.

clean--spotless.

he spake--literally, "said." it was--The addition of "done" weakens the sense (compare Ge 1:3-10).

occasions--for hostility; literally, "enmities" (Job 13:24; 16:9; 19:11; 30:21).

In God's providence He thwarts men's purposes and executes His own. heathen--literally, "nations." 12-19. The inference from the foregoing in Ps 33:12 is illustrated by God's special providence, underlying which is His minute knowledge of all men.

(Job 13:27). marketh--narrowly watches (Job 14:16; 7:12; 31:4).

in this--view of God and His government. It cannot be that God should jealously "watch" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good.

(Isa 45:9). his matters--ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.

looketh--intently (Isa 14:16).

Translate, "Yet, man regardeth it not"; or rather, as Umbreit, "Yea, twice (He repeats the warning)--if man gives no heed" to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it; God therefore must try what affliction will effect (Joh 15:2; Ps 62:11; Isa 28:10, 13).

slumberings--light is opposed to "deep sleep." Elihu has in view Eliphaz (Job 4:13), and also Job himself (Job 7:14). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (Ge 20:3).

fashioneth--or, "forms," and hence knows and controls (Pr 21:1). alike--without exception. considereth--or, "understands"; God knows men's motives.

Literally, "sealeth (their ears) to Himself by warnings," that is, with the sureness and secrecy of a seal He reveals His warnings [Umbreit]. To seal up securely (Job 37:7).

Men's usual reliances in their greatest exigencies are, in themselves, useless.

purpose--Margin, "work." So Job 36:9. So "business" in a bad sense (1Sa 20:19). Elihu alludes to Job's words (Job 17:11). "Pride," an open "pit" (Job 33:18) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."

On the war horse (compare Job 39:19-25). a vain thing--a lie, which deceives us.

his soul--his life. the pit--the grave; a symbol of hell. perishing by the sword--that is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.

Contrasted is God's guidance and power to save from the greatest earthly evil and its most painful precursor, and hence from all. 20-22. waiteth--in earnest expectation.

When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10); for the good of the godly. multitude--so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones"; the never-resting fever in his bones (Ps 38:3) [Umbreit].

life--that is, the appetite, which ordinarily sustains "life" (Job 38:39; Ps 107:18; Ec 12:5). The taking away of desire for food by sickness symbolizes the removal by affliction of lust, for things which foster the spiritual fever of pride. soul--desire.

His flesh once prominent "can no more be seen." His bones once not seen now appear prominent. stick out--literally, "are bare." The Margin, Hebrew (Keri) reading. The text (Chetib) reads it a noun "(are become) bareness." The Keri was no doubt an explanatory reading of transcribers.

his holy name--(Compare Ps 5:12; 22:22; 30:4). Our faith measures mercy (Mt 9:29); and if of grace, it is no more of debt (Ro 11:6). PSALM 34

destroyers--angels of death commissioned by God to end man's life (2Sa 24:16; Ps 78:49). The death pains personified may, however, be meant; so "gnawers" (see on Job 30:17).

Elihu refers to himself as the divinely-sent (Job 32:8; 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23). with him--if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as Umbreit, "man's upright course towards God" (Pr 14:2). The former is better; Job maintained his own "uprightness" (Job 16:17; 27:5, 6); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ (So 5:10). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.

Apodosis to Job 33:23. he--God. Deliver--literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (Heb 9:12). "Obtained," literally, "found"; implying the earnest zeal, wisdom, and faithfulness of the finder, and the newness and joyousness of the finding. Jesus Christ could not but have found it, but still His seeking it was needed [Bengel], (Lu 15:8). God the Father, is the Finder (Ps 89:19). Jesus Christ the Redeemer, to whom He saith, Redeem (so Hebrew) him from going, &c. (2Co 5:19). ransom--used in a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a price paid for deliverance (Ex 21:30), an atonement (that is, means of selling at once, that is, reconciling "two" who are estranged), a covering, as of the ark with pitch, typical of what covers us sinners from wrath (Ge 6:14; Ps 32:1). The pit is primarily here the grave (Isa 38:17), but the spiritual pit is mainly shadowed forth (Zec 9:11). 25-28. Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (1Pe 1:11, 12). his flesh shall be fresher than a child's--so Naaman, 2Ki 5:14, spiritually, Joh 3:3-7.

Job shall no longer pray to God, as he complains, in vain (Job 23:3, 8, 9). True especially to the redeemed in Jesus Christ (Joh 16:23-27). he--Job. shall see his face--or, God shall make Job to see His face [Maurer]. God shall no longer "hide His face" (Job 13:24). True to the believer now (Joh 14:21, 22); eternally (Ps 17:15; Joh 17:24). his--God's righteousness--God will again make the restored Job no longer ("I perverted ... right," Job 33:27) doubt God's justice, but to justify Him in His dealings. The penitent justifies God (Ps 51:4). So the believer is made to see God's righteousness in Jesus Christ (Isa 45:24; 46:13).

he looketh--God. Rather, with Umbreit, "Now he (the restored penitent) singeth joyfully (answering to "joy," Job 33:26; Ps 51:12) before men, and saith," &c. (Pr 25:20; Ps 66:16; 116:14). perverted--made the straight crooked: as Job had misrepresented God's character. profited--literally, "was made even" to me; rather, "My punishment was not commensurate with my sin" (so Zophar, Job 11:6); the reverse of what Job heretofore said (Job 16:17; Ps 103:10; Ezr 9:13).

(See on Job 33:24); rather, as Hebrew text (English Version reads as the Margin, Hebrew, Keri, "his soul, his life"), "He hath delivered my soul ... my life." Continuation of the penitent's testimony to the people. light--(Job 33:30; Job 3:16, 20; Ps 56:13; Ec 11:7).

Margin, "twice and thrice," alluding to Job 33:14; once, by visions, Job 33:15-17; secondly, by afflictions, Job 33:19-22; now, by the "messenger," thirdly, Job 33:23.

Referring to Job 33:28 (Ps 50:13).

justify--to do thee justice; and, if I can, consistently with it, to declare thee innocent. At Job 33:33 Elihu pauses for a reply; then proceeds in Job 34:1.

answered--proceeded.

name of the sovereign (Ge 20:2). After celebrating God's gracious dealings with him, the Psalmist exhorts others to make trial of His providential care, instructing them how to secure it. He then contrasts God's care of His people and His punitive providence towards the wicked. 1-4. Even in distress, which excites supplication, there is always matter for praising and thanking God (compare Eph 5:20; Php 4:6).

This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.

make her boast--"glory" (Ps 105:3; compare Ga 6:14). humble--"the pious," as in Ps 9:12; 25:9.

palate--(See on Job 12:11; Job 33:2).

magnify the Lord--ascribe greatness to Him, an act of praise. together--"alike" (Ps 33:15), or, equally, without exception.

judgment--Let us select among the conflicting sentiments advanced, what will stand the test of examination.

delivered ... fears--as well as actual evil (Ps 64:1). 5-7. God's favor to the pious generally, and to himself specially, is celebrated. looked--with desire for help. lightened--or, "brightened," expressing joy, opposed to the downcast features of those who are ashamed or disappointed (Ps 25:2, 3).

judgment--my right. Job's own words (Job 13:18; 27:2).

Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4, 5; 6:28). Maurer, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me. my wound--literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; 16:13). without transgression--without fault of mine to deserve it (Job 16:17).

This poor man--literally, "humble," himself as a specimen of such.

(Job 15:16). Image from the camel. scorning--against God (Job 15:4).

angel--of the covenant (Isa 63:9), of whom as a leader of God's host (Jos 5:14; 1Ki 22:19), the phrase-- encampeth, &c.--is appropriate; or, "angel" used collectively for angels (Heb 1:14).

Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22, 23, 30; 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.

taste and see--try and experience.

with God--in intimacy (Ps 50:18, Margin).

that fear him--who are pious--fear and love (Pr 1:7; 9:10). saints--consecrated to His service (Isa 40:31).

The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Ro 9:14; De 32:4; Ge 18:25).

not want any good--"good" is emphatic; they may be afflicted (compare Ps 34:10); but this may be a good (2Co 4:17, 18; Heb 12:10, 11).

Partly here; fully, hereafter (Jer 32:19; Ro 2:6; 1Pe 1:17; Re 22:12).

children--subjects of instruction (Pr 1:8, 10).

(Job 8:3). In opposition to Job, Job 34:5, will not--cannot.

What man--Whoever desires the blessings of piety, let him attend.

If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23). disposed--hath founded (Isa 44:7), established the circle of the globe.

Sins of thought included in those of speech (Lu 6:45), avoiding evil and doing good in our relations to men are based on a right relation to God.

"If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [Umbreit], "If He had regard to himself (only), and were to gather unto Himself (Ps 104:29) man's spirit, &c. (which he sends forth, Ps 104:30; Ec 12:7), all flesh must perish together," &c. (Ge 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.

eyes of the Lord are upon--(Ps 32:8; 33:18).

In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.

face ... against--opposed to them (Le 17:10; 20:3). cut off the remembrance--utterly destroy (Ps 109:13).

"Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (2Sa 23:3). govern--literally, "bind," namely, by authority (so "reign," 1Sa 9:17, Margin). Umbreit translates for "govern, repress wrath, namely, against Job for his accusations. most just--rather, "Him who is at once mighty and just" (in His government of the world).

Humble penitents are objects of God's special tender regard (Ps 51:19; Isa 57:15).

Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Ex 22:28). But Maurer with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.

(Ac 10:34; 2Ch 19:7; Pr 22:2; Job 31:15).

they--"the rich" and "princes" who offend God. the people--namely, of the guilty princes: guilty also themselves. at midnight--image from a night attack of an enemy on a camp, which becomes an easy prey (Ex 12:29, 30). without hand--without visible agency, by the mere word of God (so Job 20:26; Zec 4:6; Da 2:34).

bones--framework of the body.

God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (Job 7:12; 2Ch 16:9; Jer 32:19).

Contrast in the destiny of righteous and wicked; the former shall be delivered and never come into condemnation (Joh 5:24; Ro 8:1); the latter are left under condemnation and desolate. PSALM 35

shadow of death--thick darkness (Am 9:2, 3; Ps 139:12).

(1Co 10:13; La 3:32; Isa 27:8). Better, as Umbreit, "He does not (needs not to) regard (as in Job 34:14; Isa 41:20) man long (so Hebrew, Ge 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10, 11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.

break in pieces--(Ps 2:9; Job 12:18; Da 2:21).

Therefore--because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24). in the night--suddenly, unexpectedly (Job 34:20). Fitly in the night, as it was in it that the godless hid themselves (Job 34:22). Umbreit, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.

He striketh them--chasteneth. as--that is, because they are wicked. sight of others--Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (Job 40:12; Ex 14:30; 2Sa 12:12).

The grounds of their punishment in Job 34:26. Job 34:28 states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.

(Pr 16:7; Isa 26:3). make trouble--rather, "condemn" (Ro 8:33, 34). Maurer, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Ps 83:1; [Umbreit] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17. hideth ... face--(Job 23:8, 9; Ps 13:1). it be done--Whether it be against a guilty nation (2Ki 18:9-12) or an individual, that God acts so.

Ensnared--into sin (1Ki 12:28, 30). Or rather, "enthralled by further oppression," Job 34:26-28.

Job accordingly says so (Job 40:3-5; Mic 7:9; Le 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. Umbreit and Maurer lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6). borne--namely, the penalty of sin, as in Le 5:1, 17. offend--literally, "to deal destructively or corruptly" (Ne 1:7).

(Job 10:2; Ps 32:8; 19:12; 139:23, 24). no more--(Pr 28:13; Eph 4:22).

Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [Umbreit]; or as Maurer, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.

Rather, "men ... will say to me, and the wise man (Job 34:2, 10) who hearkens to me (will say), 'Job hath spoken,'" &c.

Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job. tried--by calamities. answers for wicked men--(See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.

clappeth ... hands--in scorn (Job 27:23; Eze 21:17). multiplieth ... words--(Job 11:2; 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.

Job's friends were silenced, but not convinced. Others had been present. Elihu was justly displeased with Job, as more anxious to clear his own character than the justice and goodness of God. Elihu was displeased with Job's friends because they had not been candid to Job. Seldom is a quarrel begun, more seldom is a quarrel carried on, in which there are not faults on both sides. Those that seek for truth, must not reject what is true and good on either side, nor approve or defend what is wrong.

Elihu professes to speak by the inspiration of the Holy Spirit, and corrects both parties. He allowed that those who had the longest experience should speak first. But God gives wisdom as he pleases; this encouraged him to state his opinion. By attention to the word of God, and dependence upon the Holy Spirit, young men may become wiser than the aged; but this wisdom will render them swift to hear, slow to speak, and disposed to give others a patient hearing.

If we are sure that the Spirit of God suggested what we are about to say, still we ought to refrain, till it comes to our turn to speak. God is the God of order, not of confusion. It is great refreshment to a good man, to speak for the glory of the Lord, and to edify others. And the more we consider the majesty of God, as our Maker, and the more we dread his wrath and justice, the less shall we sinfully fear or flatter men. Could we set the wrath Lord always before us, in his mercies and his terrors, we should not be moved from doing our duty in whatever we are called to do.

Job had desired a judge to decide his appeal. Elihu was one according to his wish, a man like himself. If we would rightly convince men, it must be by reason, not by terror; by fair argument, not by a heavy hand.

Elihu charges Job with reflecting upon the justice and goodness of God. When we hear any thing said to God's dishonour, we ought to bear our testimony against it. Job had represented God as severe in marking what he did amiss. Elihu urges that he had spoken wrong, and that he ought to humble himself before God, and by repentance to unsay it. God is not accountable to us. It is unreasonable for weak, sinful creatures, to strive with a God of infinite wisdom, power, and goodness. He acts with perfect justice, wisdom, and goodness, where we cannot perceive it.

God speaks to us by conscience, by providences, and by ministers; of all these Elihu discourses. There was not then, that we know of, any Divine revelation in writing, though now it is our principal guide. When God designs men's good, by the convictions and dictates of their own consciences, he opens the heart, as Lydia's, and opens the ears, so that conviction finds or forces its way in. The end and design of these admonitions are to keep men from sin, particularly the sin of pride. While sinners are pursuing evil purposes, and indulging their pride, their souls are hastening to destruction. That which turns men from sin, saves them from hell. What a mercy it is to be under the restraints of an awakened conscience!

Job complained of his diseases, and judged by them that God was angry with him; his friends did so too: but Elihu shows that God often afflicts the body for good to the soul. This thought will be of great use for our getting good from sickness, in and by which God speaks to men. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. When afflictions have done their work, they shall be removed. A ransom or propitiation is found. Jesus Christ is the Messenger and the Ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the Purchaser and the Price, the Priest and the sacrifice. So high was the value of souls, that nothing less would redeem them; and so great the hurt done by sin, that nothing less would atone for it, than the blood of the Son of God, who gave his life a ransom for many. A blessed change follows. Recovery from sickness is a mercy indeed, when it proceeds from the remission of sin. All that truly repent of their sins, shall find mercy with God. The works of darkness are unfruitful works; all the gains of sin will come far short of the damage. We must, with a broken and contrite heart, confess our sins to God, 1Jo 1:9. We must confess the fact of sin; and not try to justify or excuse ourselves. We must confess the fault of sin; I have perverted that which was right. We must confess the folly of sin; So foolish have I been and ignorant. Is there not good reason why we should make such a confession?

Elihu shows that God's great and gracious design toward the children of men, is, to save them from being for ever miserable, and to bring them to be for ever happy. By whatever means we are kept back from the we shall bless the Lord for them at least, and should bless him for them though they be painful and distressing. Those that perish for ever are without excuse, for they would not be healed.

Elihu calls upon those present to decide with him upon Job's words. The plainest Christian, whose mind is enlightened, whose heart is sanctified by the Spirit of God, and who is versed in the Scriptures, can say how far matters, words, or actions, agree with true religion, better than any that lean to their own understandings. Job had spoken as if he meant wholly to justify himself. He that say, I have cleansed my hands in vain, does not only offend against God's children, Ps 73:13-15, but gratifies his enemies, and says as they say.

Elihu had showed Job, that God meant him no hurt by afflicting him, but intended his spiritual benefit. Here he shows, that God did him no wrong by afflicting him. If the former did not satisfy him, this ought to silence him. God cannot do wickedness, nor the Almighty commit wrong. If services now go unrewarded, and sins now go unpunished, yet there is a day coming, when God will fully render to every man according to his works. Further, though the believer's final condemnation is done away through the Saviour's ransom, yet he has merited worse than any outward afflictions; so that no wrong is done to him, however he may be tried.

Elihu appeals directly to Job himself. Could he suppose that God was like those earthly princes, who hate right, who are unfit to rule, and prove the scourges of mankind? It is daring presumption to condemn God's proceedings, as Job had done by his discontents. Elihu suggests divers considerations to Job, to produce in him high thoughts of God, and so to persuade him to submit. Job had often wished to plead his cause before God. Elihu asks, To what purpose? All is well that God does, and will be found so. What can make those uneasy, whose souls dwell at ease in God? The smiles of all the world cannot quiet those on whom God frowns.

When we reprove for what is amiss, we must direct to what is good. Job's friends would have had him own himself a wicked man. Let will only oblige him to own that he spoke unadvisedly with his lips. Let us, in giving reproof, not make a matter worse than it is. Elihu directs Job to humble himself before God for his sins, and to accept the punishment. Also to pray to God to discover his sins to him. A good man is willing to know the worst of himself; particularly, under affliction, he desires to be told wherefore God contends with him. It is not enough to be sorry for our sins, but we must go and sin no more. And if we are affectionate children, we shall love to speak with our Father, and to tell him all our mind. Elihu reasons with Job concerning his discontent under affliction. We are ready to think every thing that concerns us should be just as we would have it; but it is not reasonable to expect this. Elihu asks whether there was not sin and folly in what Job said. God is righteous in all his ways, and holy in all his works, Ps 145:17. The believer saith, Let my Saviour, my wise and loving Lord, choose every thing for me. I am sure that will be wisest, and the best for his glory and my good.