Job 35

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 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.