Job 35-37

cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (Ps 35:9, 10, 18, 27, 28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa 24:1-22. 1-3. God is invoked in the character of a warrior (Ex 15:3; De 32:41).

more than--rather as in Job 9:2; 25:4: "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with Job 9:17; 16:12-17; 27:2-6. Job 4:17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.

Rather, explanatory of "this" in Job 35:2, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; 22:17).

fight against--literally, "devour my devourers." stop the way against--literally, "shut up" (the way), to meet or oppose, &c. I ... thy salvation--who saves thee.

companions--those entertaining like sentiments with thee (Job 34:8, 36). 5-8. Elihu like Eliphaz (Job 22:2, 3, 12) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin. behold the clouds, which are higher than thou--spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.

(Compare Ps 9:17). devise my hurt--purpose for evil to me.

(Compare Ps 1:4)--a terrible fate; driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (2Sa 24:16; Ac 12:23).

what doest--how canst thou affect Him? unto him--that can hurt Him? (Jer 7:19; Pr 8:36).

(Ps 16:2; Pr 9:12; Lu 17:10).

net in a pit--or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Ps 2:6); a figure from hunting (Ps 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare Ps 7:16; 11:5, on the peculiar fate of the wicked here noticed.

(Ec 4:1.) Elihu states in Job's words (Job 24. 12; 30. 20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him. 10-13. But the reason is that the innocent sufferers often do not humbly seek God for succor; so to their "pride" is to be laid the blame of their ruin; also because (Job 35:13-16) they, as Job, instead of waiting God's time in pious trust, are prone to despair of His justice, when it is not immediately visible (Job 33:19-26). If the sufferer would apply to God with a humbled, penitent spirit, He would hear. Where, &c.--(Jer 2:6, 8; Isa 51:13). songs--of joy at deliverance (Ps 42:8; 149:5; Ac 16:25). in the night--unexpectedly (Job 34:20, 25). Rather, "in calamity."

All my bones--every part. him that spoileth him--(Compare Ps 10:2).

Man's spirit, which distinguishes him from the brute, is the strongest proof of God's beneficence; by the use of it we may understand that God is the Almighty helper of all sufferers who humbly seek Him; and that they err who do not so seek Him. fowls--(see on Job 28:21).

False witnesses--literally, "Witnesses of injustice and cruelty" (compare Ps 11:5; 25:19). 12-14. Though they rendered evil for good, he showed a tender sympathy in their affliction. spoiling--literally, "bereavement." The usual modes of showing grief are made, as figures, to express his sorrow.

There--rather, "Then" (when none humbly casts himself on God, Job 35:10). They cry proudly against God, rather than humbly to God. So, as the design of affliction is to humble the sufferer, there can be no answer until "pride" gives place to humble, penitent prayer (Ps 10:4; Jer 13:17).

vanity--that is, cries uttered in an unhumbled spirit, Job 35:12, which applies in some degree to Job's cries; still more to those of the wicked (Job 27:9; Pr 15:29).

prayer ... bosom--may denote either the posture--the head bowed--(compare 1Ki 18:42)--or, that the prayer was in secret. Some think there is a reference to the result--the prayer would benefit him if not them.

Although thou sayest thou shalt not see him--(as a temporal deliverer; for he did look for a Redeemer after death, Job 19:25-27; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), Job 7:7; 9:11; 23:3, 8, 9; yet, judgment ... ; therefore trust ... But the Hebrew favors Maurer, "How much less (will God ... regard, Job 35:13), since thou sayest, that He does not regard thee." So in Job 4:19. Thus Elihu alludes to Job's words (Job 19:7; 30:20). judgment--that is, thy cause, thy right; as in Ps 9:16; Pr 31:5, 8. trust--rather, "wait thou" on Him, patiently, until He take up thy cause (Ps 37:7).

behaved--literally, "went on"--denoting his habit. heavily--or, "squalidly," his sorrowing occasioning neglect of his person. Altogether, his grief was that of one for a dearly loved relative.

As it is, because Job waited not trustingly and patiently (Job 35:14; Nu 20:12; Zep 3:2; Mic 7:9), God hath visited ... ; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (Job 7:20; 11:6). Maurer translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," Umbreit translates with the Rabbins, "multitude." Gesenius reads with the Septuagint and Vulgate needlessly, "transgression."

On the contrary, they rejoiced in his affliction. Halting, or, "lameness," as in Ps 38:17 for any distress. abjects--either as cripples (compare 2Sa 4:4), contemptible; or, degraded persons, such as had been beaten (compare Job 30:1-8). I knew it not--either the persons, or, reasons of such conduct. tear me, and ceased not--literally, "were not silent"--showing that the tearing meant slandering.

Apodosis to Job 35:15. in vain--rashly.

mockers--who were hired to make sport at feasts (Pr 28:21).

darling--(Compare Ps 22:20, 21).

(Compare Ps 22:22).

enemies wrongfully--by false and slanderous imputations. wink with the eye--an insulting gesture (Pr 6:13). without a cause--manifests more malice than having a wrong cause.

deceitful matters--or, "words of deceit." quiet in the land--the pious lovers of peace.

On the gesture compare Ps 22:7; and on the expressions of malicious triumph, compare Ps 10:13; 28:3.

(Compare Ps 7:6; 26:1; 2Th 1:6). God's righteous government is the hope of the pious and terror of the wicked.

swallowed him up--utterly destroyed him (Ps 21:9; La 2:16).

clothed--covered wholly (Job 8:22).

favour ... cause--delight in it, as vindicated by Thee. Let the Lord, &c.--Let Him be greatly praised for His care of the just.

In this praise of God's equitable government (Ps 5:8) the writer promises ever to engage. PSALM 36

Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Isa 9:13; Jer 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.

wickedness of man contrasted with the excellency of God's perfections and dispensations; and the benefit of the latter sought, and the evils of the former deprecated.

The general sense of this difficult verse is, "that the wicked have no fear of God." The first clause may be rendered, "Saith transgression in my heart, in respect to the wicked, there is no fear," &c., that is, such is my reflection on men's transgressions. 2-4. This reflection detailed. until his iniquity--literally, "for finding his iniquity for hating"; that is, he persuades himself God will not so find it--"for hating" involving the idea of punishing. Hence his words of iniquity and deceit, and his bold rejection of all right principles of conduct. The climax is that he deliberately adopts and patronizes evil. The negative forms affirm more emphatically their contraries.

from afar--not trite commonplaces, but drawn from God's mighty works. ascribe righteousness--whereas Job ascribed unrighteousness (Job 34:10, 12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [Barnes].

I will not "speak wickedly for God," as the friends (Job 13:4, 7, 8)--that is, vindicate God by unsound arguments. he that is perfect, &c.--Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 21:34).

Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (Job 35:14).

mercy ... and ... faithfulness--as mercy and truth (Ps 25:10).

right ... poor--He espouses the cause of the afflicted.

righteousness [and] judgments--qualities of a good government (Ps 5:8; 31:1). These all are set forth, by the figures used, as unbounded.

(1Pe 3:12). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (1Sa 2:8; Ps 113:7, 8). True of believers in the highest sense, already in part (1Pe 2:9; Re 1:6); hereafter fully (Re 5:10; Job 22:5). and they are--that they may be. 8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.

shadow of thy wings--(Compare De 32:11; Ps 91:1).

fatness--richness. thy house--residence--for the privileges and blessings of communion with God (Ps 23:6; 27:4). river of thy pleasures--plenteous supply; may allude to Eden.

work--transgression. that ... exceeded--"In that they behaved themselves mightily" (literally, "great"); that is, presumptuously, or, at least, self-confidently.

Light is an emblem of all blessings, given of God as a means to gain more.

(Job 33:16-18, 23).

that know thee--right knowledge of God is the source of right affections and conduct.

serve--that is, worship; as in Isa 19:23. God is to be supplied (compare Isa 1:19, 20).

foot of ... hand ... wicked--all kinds of violent dealing.

(Job 33:18). without knowledge--that is, on account of their foolishness (Job 4:20, 21). 13-15. Same sentiment as Job 36:11, 12, expanded. hypocrites--or, the ungodly [Maurer]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12). heap up wrath--of God against themselves (Ro 2:5). Umbreit translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (Job 27:8, 10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).

There--in the acting of violence, they are overthrown. A signal defeat. PSALM 37

Rather (De 23:17), Their life is (ended) as that of (literally, "among") the unclean, prematurely and dishonorably. So the second clause answers to the first. A warning that Job make not common cause with the wicked (Job 34:36).

poor--the afflicted pious. openeth ... ears--(Job 36:10); so as to be admonished in their straits ("oppression") to seek God penitently, and so be "delivered" (Job 33:16, 17, 23-27).

Rather, "He will lead forth thee also out of the jaws of a strait" (Ps 18:19; 118:5). broad place--expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Ps 23:5; Isa 25:6).

Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [Maurer]; or rather, as Umbreit, referring to Job 34:5-7, 36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jer 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [Umbreit].

(Nu 16:45; Ps 49:6, 7; Mt 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29). with his stroke--(Job 34:26). Umbreit translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.

forces of strength--that is, resources of wealth (Ps 49:7; Pr 11:4).

Desire--pant for. Job had wished for death (Job 3:3-9, &c.). night--(Joh 9:4). when--rather, "whereby." cut off--literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear." in their place--literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [Maurer]. Umbreit's translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.

regard--literally, "turn thyself to." iniquity--namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17, 18). rather than--to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast Heb 11:25). 22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works. exalteth--rather, doeth lofty things, shows His exalted power [Umbreit] (Ps 21:13). teacheth--(Ps 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Isa 40:13, 14; Ro 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. Umbreit with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.

Job dared to prescribe to God what He should do (Job 34:10, 13).

Instead of arraigning, let it be thy fixed principle to magnify God in His works (Ps 111:2-8; Re 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (Ro 1:20). behold--As "see" (Job 36:25), shows; not, as Maurer, "sing," laud (see on Job 33:27).

See--namely, with wondering admiration [Maurer]. man may behold--rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).

(Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand. know him not--only in part (Job 36:25; 1Co 13:12). his years--(Ps 90:2; 102:24, 27); applied to Jesus Christ (Heb 1:12).

The marvellous formation of rain (so Job 5:9, 10). maketh small--Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Ps 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).

abundantly--literally, "upon many men."

(Job 37:5). God's marvels in thunder and lightnings. spreadings, &c.--the canopy of thick clouds, which covers the heavens in a storm (Ps 105:39). the noise--"crashing"; namely, thunder. of his tabernacle--God being poetically said to have His pavilion amid dark clouds (Ps 18:11; Isa 40:22).

light--lightning. it--His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture. spread--is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light." covereth the bottom--roots. of the sea--namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Ps 18:14, 15, the discovering of "the channels of waters" follows the "lightnings." Umbreit translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Ps 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.

These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; 38:23, 27; Ac 14:17).

Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Ps 8:2; 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [Umbreit].

noise--rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Ge 40:10; 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [Umbreit]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [Virgil, Georgics, I.373, &c.].

At this--when I hear the thundering of the Divine Majesty. Perhaps the storm already had begun, out of which God was to address Job (Job 38:1).

of integrity are urged in view of the blessedness of the truly pious, contrasted in various aspects with the final ruin of the wicked. Thus the wisdom and justice of God's providence are vindicated, and its seeming inequalities, which excite the cavils of the wicked and the distrust of the pious, are explained. David's personal history abundantly illustrates the Psalm.

The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.

Hear attentively--the thunder (noise), &c., and then you will feel that there is good reason to tremble. sound--muttering of the thunder.

directeth it--however zigzag the lightning's course; or, rather, it applies to the pealing roll of the thunder. God's all-embracing power. ends--literally, "wings," "skirts," the habitable earth being often compared to an extended garment (Job 38:13; Isa 11:12).

Trust--sure of safety. shalt thou dwell--or, "dwell thou"; repose quietly. verily ... fed--or, "feed on truth," God's promise (Ps 36:5; compare Ho 12:1).

The thunderclap follows at an interval after the flash. stay them--He will not hold back the lightnings (Job 37:3), when the thunder is heard [Maurer]. Rather, take "them" as the usual concomitants of thunder, namely, rain and hail [Umbreit] (Job 40:9).

desires--(Ps 20:5; 21:2), what is lawful and right, really good (Ps 84:11).

(Job 36:26; Ps 65:6; 139:14). The sublimity of the description lies in this, that God is everywhere in the storm, directing it whither He will [Barnes]. See Ps 29:1-11, where, as here, the "voice" of God is repeated with grand effect. The thunder in Arabia is sublimely terrible.

Commit thy way--(Pr 16:3). Works--what you have to do and cannot set forth as a burden. trust ... in him--literally, "on Him." He will do what you cannot (compare Ps 22:8; 31:6). He will not suffer your character to remain under suspicion.

Be--more forcible than "fall," as Umbreit translates Ge 1:3. to the small rain, &c.--He saith, Be on the earth. The shower increasing from "small" to "great," is expressed by the plural "showers" (Margin), following the singular "shower." Winter rain (So 2:11).

In winter God stops man's out-of-doors activity. sealeth--closeth up (Job 9:7). Man's "hands" are then tied up. his work--in antithesis to man's own work ("hand") which at other times engages men so as to make them liable to forget their dependence on God. Umbreit more literally translates, That all men whom He has made (literally, "of His making") may be brought to acknowledgment."

Rest in--literally, "Be silent to the Lord." and wait--Be submissive--avoid petulance and murmurings, anger and rash doing.

remain--rest in their lairs. It is beautifully ordered that during the cold, when they could not obtain food, many lie torpid, a state wherein they need no food. The desolation of the fields, at God's bidding, is poetically graphic.

south--literally, "chambers"; connected with the south (Job 9:9). The whirlwinds are poetically regarded as pent up by God in His southern chambers, whence He sends them forth (so Job 38:22; Ps 135:7). As to the southern whirlwinds (see Isa 21:1; Zec 9:14), they drive before them burning sands; chiefly from February to May. the north--literally, "scattering"; the north wind scatters the clouds.

Two reasons: The prosperity of the wicked is short; and the pious, by humble trust, will secure all covenant blessing, denoted here by "inherit the earth" (compare Ps 25:13).

the breath of God--poetically, for the ice-producing north wind. frost--rather, "ice." straitened--physically accurate; frost compresses or contracts the expanded liquid into a congealed mass (Job 38:29, 30; Ps 147:17, 18). 11-13. How the thunderclouds are dispersed, or else employed by God, either for correction or mercy. by watering--by loading it with water. wearieth--burdeneth it, so that it falls in rain; thus "wearieth" answers to the parallel "scattereth" (compare, see on Job 37:9); a clear sky resulting alike from both. bright cloud--literally, "cloud of his light," that is, of His lightning. Umbreit for "watering," &c., translates; "Brightness drives away the clouds, His light scattereth the thick clouds"; the parallelism is thus good, but the Hebrew hardly sanctions it.

shall not be--literally, "is not"--is not to be found.

peace--includes prosperity.

it--the cloud of lightning. counsels--guidance (Ps 148:8); literally, "steering"; the clouds obey God's guidance, as the ship does the helmsman. So the lightning (see on Job 36:31, 32); neither is haphazard in its movements. they--the clouds, implied in the collective singular "it." face of the world, &c.--in the face of the earth's circle.

gnasheth ... teeth--in beastly rage.

Literally, "He maketh it (the rain-cloud) find place," whether for correction, if (it be destined) for His land (that is, for the part inhabited by man, with whom God deals, as opposed to the parts uninhabited, on which rain is at other times appointed to fall, Job 38:26, 27) or for mercy. "If it be destined for His land" is a parenthetical supposition [Maurer]. In English Version, this clause spoils the even balance of the antithesis between the "rod" (Margin) and "mercy" (Ps 68:9; Ge 7:1-24).

(Compare Ps 2:4). seeth--knows certainly. his day--of punishment, long delayed, shall yet come (Heb 10:37).

(Ps 111:2).

sword, and ... bow--for any instruments of violence. slay--literally, "slaughter" (1Sa 25:11). poor and needy--God's people (Ps 10:17; 12:5). The punishment of the wicked as drawn on themselves--often mentioned (compare Ps 7:15, 16; 35:8).

when--rather, "how." disposed them--lays His charge on these "wonders" (Job 37:14) to arise. light--lightning. shine--flash. How is it that light arises from the dark thundercloud?

Hebrew, "Hast thou understanding of the balancings," &c., how the clouds are poised in the air, so that their watery gravity does not bring them to the earth? The condensed moisture, descending by gravity, meets a warmer temperature, which dissipates it into vapor (the tendency of which is to ascend) and so counteracts the descending force. perfect in knowledge--God; not here in the sense that Elihu uses it of himself (Job 36:4). dost thou know--how, &c.

riches--literally, "noise and tumult," as incidental to much wealth (compare Ps 39:6). Thus the contrast with the "little" of one man is more vivid.

thy garments, &c.--that is, dost thou know how thy body grows warm, so as to affect thy garments with heat? south wind--literally, "region of the south." "When He maketh still (and sultry) the earth (that is, the atmosphere) by (during) the south wind" (So 4:16).

Even the members of the body needed to hold weapons are destroyed.

with him--like as He does (Job 40:15). spread out--given expanse to. strong pieces--firm; whence the term "firmament" ("expansion," Ge 1:6, Margin; Isa 44:24). molten looking glass--image of the bright smiling sky. Mirrors were then formed of molten polished metal, not glass.

God, who knows His people's changes, provides against evil and supplies all their need.

Men cannot explain God's wonders; we ought, therefore, to be dumb and not contend with God. If Job thinks we ought, "let him teach us, what we shall say." order--frame. darkness--of mind; ignorance. "The eyes are bewilderingly blinded, when turned in bold controversy with God towards the sunny heavens" (Job 37:18) [Umbreit].

What I a mortal say against God's dealings is not worthy of being told Him. In opposition to Job's wish to "speak" before God (Job 13:3, 18-22). if ... surely he shall be swallowed up--The parallelism more favors Umbreit, "Durst a man speak (before Him, complaining) that he is (without cause) being destroyed?"

While the wicked, however mighty, are destroyed, and that utterly, as smoke which vanishes and leaves no trace.

cleanseth--that is, cleareth the air of clouds. When the "bright light" of the sun, previously not seen through "clouds," suddenly shines out from behind them, owing to the wind clearing them away, the effect is dazzling to the eye; so if God's majesty, now hidden, were suddenly revealed in all its brightness, it would spread darkness over Job's eyes, anxious as he is for it (compare, see on Job 37:19) [Umbreit]. It is because now man sees not the bright sunlight (God's dazzling majesty), owing to the intervening "clouds" (Job 26:9), that they dare to wish to "speak" before God (Job 37:20). Prelude to God's appearance (Job 38:1). The words also hold true in a sense not intended by Elihu, but perhaps included by the Holy Ghost. Job and other sufferers cannot see the light of God's countenance through the clouds of trial: but the wind will soon clear them off, and God shall appear again: let them but wait patiently, for He still shines, though for a time they see Him not (see on Job 37:23).

payeth not--not able; having grown poor (compare De 15:7). Ability of the one and inability of the other do not exclude moral dispositions. God's blessing or cursing makes the difference.

Rather, "golden splendor." Maurer translates "gold." It is found in northern regions. But God cannot be "found out," because of His "Majesty" (Job 37:23). Thus the twenty-eighth chapter corresponds; English Version is simpler. the north--Brightness is chiefly associated with it (see on Job 23:9). Here, perhaps, because the north wind clears the air (Pr 25:23). Thus this clause answers to the last of Job 37:21; as the second of this verse to the first of Job 37:21. Inverted parallelism. (See Isa 14:13; Ps 48:2). with God--rather, "upon God," as a garment (Ps 104:1, 2). majesty--splendor.

cut off--opposed to "inherit the earth" (compare Le 7:20, 21).

afflict--oppressively, so as to "pervert judgment" as Job implied (see on Job 8:3); but see on Job 37:21, end of note. The reading, "He answereth not," that is, gives no account of His dealings, is like a transcriber's correction, from Job 33:13, Margin.

steps--way, or, "course of life"; as ordered by God, failures will not be permanent.

do--rather, "ought." wise--in their own conceits.

his seed is blessed--literally, "for a blessing" (Ge 12:2; Ps 21:6). This position is still true as the rule of God's economy (1Ti 4:8; 6:6). 27-29. The exhortation is sustained by the assurance of God's essential rectitude in that providential government which provides perpetual blessings for the good, and perpetual misery for the wicked.

The righteous described as to the elements of character, thought, word, and action.

steps--or, "goings"--for conduct which is unwavering (Ps 18:36).

The devices of the wicked against the good fail because God acquits them.

On the contrary, the good are not only blessed, but made to see the ruin of their foes.

of which a picture is given, under the figure of a flourishing tree (compare Margin), which soon withers.

he was not--(Compare Ps 37:10).

By "the end" is meant reward (Pr 23:18; 24:14), or expectation of success, as in Ps 37:38, which describes the end of the wicked in contrast, and that is cut off (compare Ps 73:17).

together--at once; entirely (Ps 4:8).

strength--(Ps 27:1; 28:8). trouble--straits (Ps 9:9; 10:1). In trust and quietness is the salvation of the pious from all foes and all their devices. PSALM 38

Elihu reproves Job for justifying himself more than God, and called his attention to the heavens. They are far above us, and God is far above them; how much then is he out of the reach, either of our sins or of our services! We have no reason to complain if we have not what we expect, but should be thankful that we have better than we deserve.

Job complained that God did not regard the cries of the oppressed against their oppressors. This he knew not how to reconcile the justice of God and his government. Elihu solves the difficulty. Men do not notice the mercies they enjoy in and under their afflictions, nor are thankful for them, therefore they cannot expect that God should deliver them out of affliction. He gives songs in the night; when our condition is dark and melancholy, there is that in God's providence and promise, which is sufficient to support us, and to enable us even to rejoice in tribulation. When we only pore upon our afflictions, and neglect the consolations of God which are treasured up for us, it is just in God to reject our prayers. Even the things that will kill the body, cannot hurt the soul. If we cry to God for the removal of an affliction, and it is not removed, the reason is, not because the Lord's hand is shortened, or his ear heavy; but because we are not sufficiently humbled.

As in prosperity we are ready to think our mountain will never be brought low; so when in adversity, we are ready to think our valley will never be filled up. But to conclude that to-morrow must be as this day, is as absurd as to think that the weather, when either fair or foul, will be always so. When Job looked up to God, he had no reason to speak despairingly. There is a day of judgment, when all that seems amiss will be found to be right, and all that seems dark and difficult will be cleared up and set straight. And if there is Divine wrath in our troubles, it is because we quarrel with God, are fretful, and distrust Divine Providence. This was Job's case. Elihu was directed by God to humble Job, for as to some things he had both opened his mouth in vain, and had multiplied words without knowledge. Let us be admonished, in our afflictions, not so much to set forth the greatness of our suffering, as the greatness of the mercy of God.

Elihu only maintained that the affliction was sent for his trial; and lengthened because Job was not yet thoroughly humbled under it. He sought to ascribe righteousness to his Maker; to clear this truth, that God is righteous in all his ways. Such knowledge must be learned from the word and Spirit of God, for naturally we are estranged from it. The fitness of Elihu's discourse to the dispute between Job and his friends is plain. It pointed out to Job the true reason of those trials with which he had been pointed out to Job the true reason of those trials with which he had been visited. It taught that God had acted in mercy towards him, and the spiritual benefit he was to derive from them. It corrected the mistake of his friends, and showed that Job's calamities were for good.

Elihu here shows that God acts as righteous Governor. He is always ready to defend those that are injured. If our eye is ever toward God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us. God intends, when he afflicts us, to discover past sins to us, and to bring them to our remembrance. Also, to dispose our hearts to be taught: affliction makes people willing to learn, through the grace of God working with and by it. And further, to deter us from sinning for the future. It is a command, to have no more to do with sin. If we faithfully serve God, we have the promise of the life that now is, and the comforts of it, as far as is for God's glory and our good: and who would desire them any further? We have the possession of inward pleasures, the great peace which those have that love God's law. If the affliction fail in its work, let men expect the furnace to be heated till they are consumed. Those that die without knowledge, die without grace, and are undone for ever. See the nature of hypocrisy; it lies in the heart: that is for the world and the flesh, while perhaps the outside seems to be for God and religion. Whether sinners die in youth, or live long to heap up wrath, their case is dreadful. The souls of the wicked live after death, but it is in everlasting misery.

Elihu shows that Job caused the continuance of his own trouble. He cautions him not to persist in frowardness. Even good men need to be kept to their duty by the fear of God's wrath; the wisest and best have enough in them to deserve his stroke. Let not Job continue his unjust quarrel with God and his providence. And let us never dare to think favourably of sin, never indulge it, nor allow ourselves in it. Elihu thinks Job needed this caution, he having chosen rather to gratify his pride and humour by contending with God, than to mortify them by submitting, and accepting the punishment. It is absurd for us to think to teach Him who is himself the Fountain of light, truth, knowledge, and instruction. He teaches by the Bible, and that is the best book; teaches by his Son, and he is the best Master. He is just in all proceedings.

Elihu endeavours to fill Job with high thought of God, and so to persuade him into cheerful submission to his providence. Man may see God's works, and is capable of discerning his hand in them, which the beasts are not, therefore they ought to give him the glory. But while the worker of iniquity ought to tremble, the true believer should rejoice. Children should hear with pleasure their Father's voice, even when he speaks in terror to his enemies. There is no light but there may be a cloud to intercept it. The light of the favour of God, the light of his countenance, the most blessed light of all, even that light has many a cloud. The clouds of our sins cause the Lord to his face, and hinder the light of his loving-kindness from shining on our souls.

The changes of the weather are the subject of a great deal of our thoughts and common talk; but how seldom do we think and speak of these things, as Elihu, with a regard to God, the director of them! We must notice the glory of God, not only in the thunder and lightning, but in the more common and less awful changes of the weather; as the snow and rain. Nature directs all creatures to shelter themselves from a storm; and shall man only be unprovided with a refuge? Oh that men would listen to the voice of God, who in many ways warns them to flee from the wrath to come; and invites them to accept his salvation, and to be happy. The ill opinion which men entertain of the Divine direction, peculiarly appears in their murmurs about the weather, though the whole result of the year proves the folly of their complaints. Believers should avoid this; no days are bad as God makes them, though we make many bad by our sins. (Job 37:14-20)

Due thoughts of the works of God will help to reconcile us to all his providences. As God has a powerful, freezing north wind, so he has a thawing, composing south wind: the Spirit is compared to both, because he both convinces and comforts, So 4:16. The best of men are much in the dark concerning the glorious perfections of the Divine nature and the Divine government. Those who, through grace, know much of God, know nothing, in comparison with what is to be known, and of what will be known, when that which is perfect is come.

Elihu concludes his discourse with some great sayings concerning the glory of God. Light always is, but is not always to be seen. When clouds come between, the sun is darkened in the clear day. The light of God's favour shines ever towards his faithful servants, though it be not always seen. Sins are clouds, and often hinder us from seeing that bright light which is in the face of God. Also, as to those thick clouds of sorrow which often darken our minds, the Lord hath a wind which passes and clears them away. What is that wind? It is his Holy Spirit. As the wind dispels and sweeps away the clouds which are gathered in the air, so the Spirit of God clears our souls from the clouds and fogs of ignorance and unbelief, of sin and lust. From all these clouds the Holy Spirit of God frees us in the work of regeneration. And from all the clouds which trouble our consciences, the Holy Spirit sets us free in the work of consolation. Now that God is about to speak, Elihu delivers a few words, as the sum of all his discourse. With God is terrible majesty. Sooner or later all men shall fear him.