1Elihu chargeth Job with calling to account God's justice; 10whose sovereign perfections suffer him not to be unjust. 31Man ought to humble himself before God. 34Job is blamed for his rash discourses.
1FURTHERMORE Elihu 1answered and said,
1 That is, commenced a new speech; see Judges 18 on verse 14. Or, went on in answering.
2Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.
3Fora the ear 2trieth words, 3as the mouth tasteth meat.
a Job 12:11.
2 That is, it hears them and conveys them to the understanding, to be judged there of what quality they are.
3 Hebr. and. See Job 5 on verse 7. The taste is ascribed to the palate or the roof of the mouth. Also Job 12:11; Prov. 24:13.
4Let us choose to us 4judgment: let us know among ourselves what is good.
4 Hebr. the judgment or right, that is, the truth and equity, which we ought to seek in this entire controversy, rejecting all that is false and unjust. As such the Hebrew word is often taken. See Deut. 32:4; Job 32:9; Psalm 37:30; Prov. 2:8; Isa. 59:8; Micah 3:8, etc.
5For Job hath said, 5I am righteous: andb6God hath taken away my judgment.
5 See Job 13:18; 23:10; 27:2, 6; 31:1, etc., where Job does not declare that he was altogether without sin; for, he confesses the contrary Job 14:4, but only that he was no wicked wretch nor hypocrite, as his friends took him to be, and that he had not only a civil righteousness, but likewise that of a good conscience.
b Job 27:2.
6 This charge is alleged against Job by his own words, as we find them Job 27:2. Yet Job understood them in such a way that God took no notice of his cause; but Elihu, that God dealt unjustly with him. Nevertheless Elihu had reason to find fault with Job, for standing so much upon his innocence that he seemed to blame the righteousness of God.
67Should I lie against my right? 8myc wound is incurable 9without transgression.
7 That is, when I defend my innocence, I am accounted to be a liar. This Elihu likewise alleges as spoken by Job. Compare Job 19:7. Other, I must lie in my right;
8 Namely, the arrow of my suffering and of this my visitation, wherewith God has struck me. See Job 6:4. Compare Deut. 32:23.
c Job 6:4.
9 That is, without I am being guilty of it.
7What man is 10like Job, who drinketh up scorning 11like water?
10 Namely, who will be so wise and brave as Job, and yet brings forth such arguments, which are worthy to be ridiculed, as, according to the judgment of Elihu, Job brought forward.
11 See the same similitude the 28th annotation at Job 15 on verse 16.
812Which goeth in company with the workers of iniquity, and walketh with 13wicked men.
12 He wants to say, that Job with his speeches and sayings made himself equal with the evil and wicked persons and had communion with them by evil speaking.
13 Hebr. men of wickedness. See Job 11 on verse 11.
9For 14he hath said, 15It profiteth a man nothing 16that he should delight himself with God.
14 Namely, Job.
15 Although Job had not said these words in this manner, yet Elihu infers it out of his speeches, as from Job 9:22; 21:8; 30:26, etc., but Job’s meaning was not such, although the extremity of his pains and sufferings made him sometimes to prosecute his matter with too much vehemence and rashness.
16 That is, when he takes delight to serve and obey God. Other, when he taketh pleasure to walk with God, the insertion (to walk) being inserted out of Gen. 5:22.
10Therefore hearken unto me, 17ye men of understanding: 18far bed it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
17 Hebr. men of the heart, that is, of understanding. Also verse 34. See Job 9 on verse 4.
18 Hebr. be it far to God from wickedness, etc.
d Deut. 32:4; 2 Chron. 19:7; Job 8:3; 36:23; Psalm 92:15; Rom. 9:14.
11Fore the work of a man shall he 19render unto him, and cause every 20man to find according to his 21ways.
e Psalm 62:12; Prov. 24:12; Jer. 17:10; 32:19; Ezek. 7:27; 33:20; Mat. 16:27; Rom. 2:6; 1 Cor. 3:8. 2 Cor. 5:10; Eph. 6:8; Col. 3:25; 1 Peter 1:17; Rev. 22:12.
19 Namely, either with reward by grace, if the work be good, or with punishment according to merit, if the work be evil.
20 That is, according to his thoughts, endeavors, words and actions. Thus Ezekiel speaks likewise, Ezek. 7:27; 33:20.
21 Namely, what must, according to God’s judgment, be experienced by him and come to pass according to his works.
12Yea, surely God will not 22do wickedly, neither will the Almighty pervert judgment.
22 Other, doth not condemn the innocent. Similar insertion is likewise in Exod. 34:7.
1323Who hath given him a charge over the earth? or who hath disposed the whole world?
23 Hebr. appointed or commanded upon him, that is, given Him charge, namely, to uphold and govern the same. The meaning is: that no one has appointed Him, but He has all the power by and of Himself. Elihu proves that God can wrong no one, because He is the Creator, Upholder and Ruler of all things, being so righteous and holy by nature, that He can do no evil, and so transcendent in glory and majesty that He is not bound to give account to any of His doings.
14Iff he set 24his heart upon 25man, if he gather unto himself 26his spirit and his breath;
f Psalm 104:29; Prov. 12:7.
24 That is, if He would very accurately mark him, and proceed with him according to the rigor of justice.
25 Or, him. See verse 11.
26 That is, He might well then take his soul away from him by death, and so make an utter end with him in this life. Compare Psalm 26:9 and the annotation.
1527All flesh shall perish together, and 28man shall turn again untog dust.
27 That is, all men. See Gen. 6 on verse 12.
28 Understand the body of man. Compare Gen. 3:19; Eccl. 12:7.
g Gen. 3:19; Eccl. 12:7.
16If now 29thou hast understanding, hear this: hearken to the voice of my words.
29 Namely, O Job.
17Shallh even he that hateth right 30govern?i and wilt thou condemn him that is 31most just?
h Gen. 18:25; Job 8:3; 21:22; Rom. 3:5.
30 The Hebrew word chabash, means to rule, or to govern; and so it is taken by some, Isa. 3:7. For the governors have the power to coerce and force men and to put them in bonds. The sense is, that He, Who governs the entire world, cannot be unjust. Other, Would he also, that hateth the right, bind the wounded? He wants to say, that such a thing cannot happen. To bind the wounded, implies to be gracious again and to do good to him, who, being punished for his sins, is brought to repentance and conversion; which course is not practiced by one that hateth the right. Compare Job 5:18.
i Job 5:18.
31 Hebr. mighty, powerful, that is, Who is most and most exactly righteous.
1832Is it fit to say to a king, Thou art 33wicked? and to princes, Ye are ungodly?
32 That is, this is not permitted to address a king or prince as such, is it? Then how much less ought any to speak as such of God. Other, Shouldest thou condemn him (namely, God), if he said to a king, thou villain, etc. The word condemn is inserted here from verse 17.
33 See of this word Deut. 13 on verse 13.
19How much less to 34him that accepteth notj35the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
34 Namely, God.
j Deut. 10:17; 2 Chron. 19:7; Job 37:24; Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:25; 1 Peter 1:17.
35 See of this kind of speaking Lev. 19 on verse 15.
20In a moment shall they 36die, and 37the people shall be troubled 38at midnight, and 39pass away: 40and the mighty shall be taken away 41without hand.
36 Namely, both rich and poor, noble and not noble, strong and feeble, and that when God is pleased by His power, which none is able to withstand, and according to His righteousness, which none can speak against or control.
37 That is, entire nations are justly carried and snatched away by God’s power out of their land, welfare and state.
38 That is, most unexpectedly, when they think themselves most sure and safe. See Exod. 12:29; 2 Kings 19:35.
39 That is, go to rack and ruin.
40 Hebr. they take away the strong, that is, the angels or servants of God. See Job 4 on verse 18.
41 That is, without any human hand, and consequently by the power of God.
21For hisk eyes are upon the 42ways of man, and he seeth all his goings.
k 2 Chron. 16:9; Job 31:4; Psalm 34:16; Prov. 5:21; 15:3; Jer. 16:17; 32:19.
42 That is, works. See Gen. 6 on verse 12.
22Therel43is no darkness, nor 44shadow of death, where the workers of iniquity may hide themselves.
l Psalm 139:12; Amos 9:2, 3; Heb. 4:13.
43 Compare Job 26:6.
44 See Job 12 on verse 22.
23For 45he will not lay upon man 46more than right; 47that he should enter into judgment with God.
45 Namely God.
46 That is, too much punishment, above the desert of his sins.
47 That is, that a person might have cause to complain to God of wrong doing, and willing to implicate Him in judgment, as Job had done. See Job 13:3; 16:21; 23:3, 4.
24He shall break in pieces mighty men 48without number, and set others in their stead.
48 Hebr. without searching, that is, as none is able to find out and count how many of these mighty ones He has brought to nothing, or fathom the reasons of these His judgments. Compare Job 5:9; 9:10; 36:26.
25Therefore he knoweth their works, 49and he overturneth them in the night, so that they are destroyed.
49 That is, He destroys them unawares, and when they think themselves at rest. See verse 20. Other, he changeth the night, whereby they thought to hide their sins, into daylight, thereby to discover the same before all the world. Or, he doth turn the night upon him, that is, brings or causes all manner of misery, mischief and disaster upon him.
26He 50striketh them 51as wicked men in 52the open sight of others;
50 That is, oppresses them together, beats them, smites them, namely, by His righteous punishments.
51 Or, for wicked. Hebr. instead of wicked, such as they are likewise.
52 Hebr. in the place of the beholder, that is, in an open public place, where their punishment may be seen by many, to the end that the beholders may be taught by their example to amend their life.
27Because they turned back from 53him, andm would not consider any of 54his ways:
53 Namely, from God.
m Psalm 28:5; Isa. 5:12.
54 See Gen. 18 on verse 19.
28So that they cause the cry of the poor to come 55unto him, and he heareth the cry of the afflicted.
55 That is, upon every one of them the punishment they deserved, by oppressing the poor in such manner that he was forced to cry unto God.
2956When he giveth quietness, who then can 57make trouble? and when he 58hideth his face, 59who then can behold 60him? 61whether it be done 62against a nation, or against a man 63only:
56 He shows God’s power, accompanied with His grace and righteousness, in regard that none can cause troubles where God of His goodness grants quietness, and none is able to save those against whom God is angered.
57 That is, cause or stir up trouble.
58 Namely, from man, that is, when He withdraws His grace, His help and blessing from him. See Deut. 31 on verse 17.
59 Namely, of those against whom God’s wrath is kindled; of whom was spoken in the previous verses.
60 Namely, God; that is, who of them shall dare to appear before God, namely, by prayer, to beg for comfort and assistance. Compare the manner of speaking with Psalm 34:5.
61 That is, that which I relate of God is true, not only in regard of this or that particular person, but also for entire nations in general, whom He is able either to grant rest, or from whom He hide His face.
62 Thus the Hebrew particle is used in this sense, verse 36; Gen. 37:8; Job 42:8; Psalm 32:6.
63 Thus is the Hebrew word taken in Ezra 4:3; Psalm 33:15; Hosea 11:7.
3064That the 65hypocrite reign not, lest the people be 66ensnared.
64 He shows that God hides His face not only from the common people, but also from the great lords and rulers.
65 See Job 8 on verse 13 what a hypocrite is.
66 That is, no burden, violence and tyranny, wherewith he might torment and oppress his subjects. Other, because or by reason of the snares of the people, namely, wherewith he would oppress them.
3167Surely it is meet to be said unto God, I have borne chastisement, I will not 68offend any more:
67 Or, Surely he hath said to God. Namely, Job. For, Elihu turns to Job again to exhort him to his duty, how to speak of and unto God, instead of complaining of, or finding fault with His judgments, as he had laid to his charge, verse 5, to have done.
68 That is, in this my cause, and my entire life I shall do nothing, neither in words nor in deeds, but what is right and proper to be done. Or, I shall not spoil the matter, that is, this case of mine with God, namely, with too much pleading of mine innocency, as I have done. Or, I shall not corrupt thy laws, namely, by transgressing them. Other, Have I taken away, I shall take no pawn. As if he said, if I have taken pawn, I shall do it no more. Compare Job 22:6.
32That which 69I see not 70teach thou me: if I have done iniquity, 71I will do no more.
69 Namely, concerning my sins.
70 Namely, what sins of mine are yet unknown to me; that is, discover and make known unto me my secret failings. Compare Psalm 19:12.
71 Namely, I will not lay my hands upon it.
33Should it be according to 72thy mind? 73he will recompense it, whether thou 74refuse, or 75whether thou choose; and not I: therefore speak 76what thou knowest.
72 That is, shall it be at your disposal, according as you perceive and think proper, how God shall punish the evil, or reward the good. Shall He be bound to ask your council, and to learn of you how to administer His punishments or benefits? Elihu directs his speech to Job.
73 Namely, God.
74 Namely, God in the matter of His government, whereby He recompenses good and evil works.
75 These are the words of God, which Elihu brings forward on His behalf. The meaning is: Would you then, O Job, prescribe to Me the way how to punish and how to bless, and not I?
76 Here Elihu speaks again in his own person to Job, as if he said: What do you have to say against this? Speak out, answer. Yet some construe and read this verse thus: Shall he requite that which is from thee, because thou despisest the chastisement? If thou shouldest choose it, yet I should not do it, etc.
3477Let men of understanding tell 78me, and let a wise man hearken 79unto me.
77 Hebr. The men of the heart. Heart for understanding; also verse 10.
78 Or, with me. The Hebrew letter lamed signifies sometimes with, as Gen. 46:26; Exod. 34:12; Num. 18:11.
79 That is, approve of this, or justify me in this behalf.
35Job hath spoken without knowledge, and his words were without wisdom.
3680My desire is that Job may be 81tried 82unto the end because of his 83answers for 84wicked men.
80 Or, My father, which art in heaven, that is, O my God. Other, My desire is that Job be tried.
81 Namely, through crosses and adversity. See Gen. 22 on verse 1.
82 That is, to the completion of the work of his visitation, namely, when his piety shall fully appear by an upright confession of his sins. Other, until the victory, that is, until he shall give God the glory of being his Victor, and refrain to speak so improperly. Or thus: shall Job be tried till to the end? As if he feared, that Job would multiply his sins too much by his too long and lasting trial.
83 That is, the discourses which he held by way of answers.
84 Hebr. men of unrighteousness; that is, as being one of those unrighteous men, which cavil and speak against the judgments of God. Or, with the unrighteous men, that is, being their companions in his practice. Other, for the unrighteous; namely, being their advocate.
37For he addeth 85rebellion unto his 86sin, he clappeth 87his hands among us, and multiplieth his words against God.
85 That is, multiply his sins.
86 That is, the misdeed which he has committed hitherto through misunderstanding and error.
87 As if he had conquered us with his disputes. See Job 27 on verse 23 and compare 1 Kings 9 on verse 8. Some understand it thus, that he would challenge them to dispute, and enter suretyship. Compare Job 17:3.