Text -- Job 36:1-33 (NET)

Elihu’s Fourth Speech

36:1 Elihu said further: 36:2 “Be patient with me a little longer and I will instruct you, for I still have words to speak on God’s behalf. 36:3 With my knowledge I will speak comprehensively, and to my Creator I will ascribe righteousness. 36:4 For in truth, my words are not false; it is one complete in knowledge who is with you. 36:5 Indeed, God is mighty; and he does not despise people, he is mighty, and firm in his intent. 36:6 He does not allow the wicked to live, but he gives justice to the poor. 36:7 He does not take his eyes off the righteous; but with kings on the throne he seats the righteous and exalts them forever. 36:8 But if they are bound in chains, and held captive by the cords of affliction, 36:9 then he reveals to them what they have done, and their transgressions, that they were behaving proudly. 36:10 And he reveals this for correction, and says that they must turn from evil. 36:11 If they obey and serve him, they live out their days in prosperity and their years in pleasantness. 36:12 But if they refuse to listen, they pass over the river of death, and expire without knowledge. 36:13 The godless at heart nourish anger, they do not cry out even when he binds them. 36:14 They die in their youth, and their life ends among the male cultic prostitutes. 36:15 He delivers the afflicted by their afflictions, he reveals himself to them by their suffering. 36:16 And surely, he drew you from the mouth of distress, to a wide place, unrestricted, and to the comfort of your table filled with rich food. 36:17 But now you are preoccupied with the judgment due the wicked, judgment and justice take hold of you. 36:18 Be careful that no one entices you with riches; do not let a large bribe turn you aside. 36:19 Would your wealth sustain you, so that you would not be in distress, even all your mighty efforts? 36:20 Do not long for the cover of night to drag people away from their homes. 36:21 Take heed, do not turn to evil, for because of this you have been tested by affliction. 36:22 Indeed, God is exalted in his power; who is a teacher like him? 36:23 Who has prescribed his ways for him? Or said to him, ‘You have done what is wicked’? 36:24 Remember to extol his work, which people have praised in song. 36:25 All humanity has seen it; people gaze on it from afar.

The Work and Wisdom of God

36:26 “Yes, God is great– beyond our knowledge! The number of his years is unsearchable. 36:27 He draws up drops of water; they distill the rain into its mist, 36:28 which the clouds pour down and shower on humankind abundantly. 36:29 Who can understand the spreading of the clouds, the thunderings of his pavilion? 36:30 See how he scattered his lightning about him; he has covered the depths of the sea. 36:31 It is by these that he judges the nations and supplies food in abundance. 36:32 With his hands he covers the lightning, and directs it against its target. 36:33 His thunder announces the coming storm, the cattle also, concerning the storm’s approach.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 36:3

From remote times, and places, and things. I will not confine my discourse to thy particular case, but wilt justify God by declaring his great and glorious works of creation and providence both in the heaven and in the earth, and the manner of his dealing with men in other parts and ages of the world.

Wesley: Job 36:3

I will clear and maintain this truth, that God is righteous in all his ways.

Wesley: Job 36:4

_Thou hast to do with a God of perfect knowledge, by whom all thy words and actions are weighed.

Wesley: Job 36:5

His greatness doth not make him (as it doth men) despise, or oppress the meanest.

Wesley: Job 36:5

His strength is guided by wisdom, and therefore cannot do any thing unbecoming God, or unjust to his creatures.

Wesley: Job 36:6

He will certainly in his time deliver his oppressed ones.

Wesley: Job 36:7

Never ceases to care for and watch over them.

Wesley: Job 36:7

They continue to be exalted; they are not cast down from their dignity, as the wicked commonly are.

Wesley: Job 36:8

Through the vicissitude of worldly affairs, they are brought from their throne into a prison, as sometimes hath been done.

Wesley: Job 36:9

Their evil works, by these afflictions he brings them to a sight of their sins.

Wesley: Job 36:9

That they have greatly sinned by abusing their power and prosperity; which even good men are too prone to do.

Wesley: Job 36:10

He inclines them to hearken to what God speaks by the rod.

Wesley: Job 36:13

Unto God for help.

Wesley: Job 36:13

With the cords of affliction.

Wesley: Job 36:14

They provoke God to cut them off before their time.

Wesley: Job 36:14

Or, Sodomites; to whose destruction, he may allude. They shall die by some exemplary stroke of Divine vengeance. Yea, and after death, their life is among the unclean, the unclean spirits, the devil and his angels, for ever excluded from the new Jerusalem, into which no unclean thing shall enter.

Wesley: Job 36:15

Causeth them to hear, and understand, and do, the will of God.

Wesley: Job 36:16

If thou hadst opened thine ear to God's counsels.

Wesley: Job 36:16

A state of ease and freedom.

Wesley: Job 36:17

Or, the sentence, thou hast justified the hard speeches which wicked men utter against God.

Wesley: Job 36:17

Therefore the just judgment of God takes hold on thee. Thou hast maintained their cause against God, and God passes against thee the sentence of condemnation due to wicked men.

Wesley: Job 36:18

Conceived by God against thee.

Wesley: Job 36:18

If once God's wrath take hold of thee, no ransom will be accepted for thee.

Wesley: Job 36:19

If thou hadst as much of them as ever.

Wesley: Job 36:19

The strongest forces.

Wesley: Job 36:20

The night of death, which Job had often desired, for then, thou art irrecoverably gone: take heed of thy foolish and often repeated desire of death, lest God inflict it upon thee in anger.

Wesley: Job 36:21

Thou hast chosen rather to quarrel with God, and censure his judgments, than quietly to submit to them.

Wesley: Job 36:22

God is omnipotent; and therefore can, either punish thee far worse, or deliver thee, if thou dost repent. He is also infinitely wise; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world. None teacheth with such authority and convincing evidence, with such condescension and compassion, with such power and efficacy as God doth, he teaches by the bible, and that is the best book; by his son, and he is the best master.

Wesley: Job 36:24

Call to mind this thy duty.

Wesley: Job 36:24

Every work which he doth; do not condemn any of his providential works, but adore them as done with admirable wisdom, and justice.

Wesley: Job 36:24

With admiration and astonishment.

Wesley: Job 36:25

The power, and wisdom, and greatness of God are so manifest in all his works, that all who are not stupid, must see and acknowledge it.

Wesley: Job 36:25

The works of God are so great and conspicuous, that they may be seen at a great distance. Hence Elihu proceeds to give some instances, in the works of nature and common providence. His general aim is to shew, That God is the first cause and supreme director of all the creatures; whom therefore we ought with all humility and reverence to adore, That it is presumption in us to prescribe to him in his special providence toward men, when the operations even of common providence about the meteors, are so mysterious and unaccountable.

Wesley: Job 36:26

He is eternal, as in his being, so in all his counsels; which therefore must be infinitely above the comprehension of short - lived men.

Wesley: Job 36:27

Having affirmed that God's works are incomprehensibly great and glorious, he now proves it from the most common works of nature and providence. And hence he leaves it to Job to consider how much more deep and inconceivable the secret counsels of God must be.

Wesley: Job 36:27

He orders matters so wisely, that the waters which are in the clouds, do not fall down at once in spouts, which would be pernicious to the earth and to mankind; but by degrees, and in drops.

Wesley: Job 36:27

According to the proportion of vapours which the heat of the sun hath drawn up by the earth or sea. So it notes that great work of God by which the rain is first made of vapours, and afterwards resolved into vapours, or into the matter of succeeding vapours, by a constant rotation.

Wesley: Job 36:29

Whence it comes to pass, that a small cloud, no bigger than a man's hand, suddenly spreads over the whole heavens: how the clouds come to be suddenly gathered, and so condensed as to bring forth thunder and lightning.

Wesley: Job 36:29

The thunder produced in the clouds, which are often called God's tent or tabernacle.

Wesley: Job 36:30

The lightning; fitly God's light, because God only can light it.

Wesley: Job 36:30

Upon the cloud, which is in a manner the candlestick in which God sets up this light.

Wesley: Job 36:30

The lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it.

Wesley: Job 36:31

By thunder and lightning, and rain from the clouds, he executes his judgments against ungodly people.

Wesley: Job 36:31

Giveth meat. By the same clouds, he provides plentiful showers dropping fatness on the earth.

Wesley: Job 36:32

With thick and black clouds spread over the whole heavens.

Wesley: Job 36:32

The sun.

Wesley: Job 36:32

Which God interposes as a veil between the sun and earth.

Wesley: Job 36:33

The thunder gives notice of the approaching rain.

Wesley: Job 36:33

And as the thunder, so also the cattle sheweth, concerning the vapour, concerning the coming of the rain, by a strange instinct, seeking for shelter, when a change of weather is near.

JFB: Job 36:1-2

(Job 36:1-33)

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.

JFB: Job 36:3

Not trite commonplaces, but drawn from God's mighty works.

JFB: Job 36:3

Whereas Job ascribed unrighteousness (Job 34:10, Job 34:12). 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].

JFB: Job 36:4

That is, vindicate God by unsound arguments.

JFB: Job 36:4

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).

JFB: Job 36:5

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).

JFB: Job 36:6

He espouses the cause of the afflicted.

JFB: Job 36:7

(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; Psa 113:7-8). True of believers in the highest sense, already in part (1Pe 2:9; Rev 1:6); hereafter fully (Rev 5:10; Job 22:5).

JFB: Job 36:7

That they may be.

JFB: Job 36:8-10

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.

JFB: Job 36:9

Transgression.

JFB: Job 36:9

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

JFB: Job 36:10

(Job 33:16-18, Job 33:23).

JFB: Job 36:11

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

JFB: Job 36:12

(Job 33:18).

JFB: Job 36:12

That is, on account of their foolishness (Job 4:20-21).

JFB: Job 36:13-15

Same sentiment as Job 36:11-12, expanded.

JFB: Job 36:13-15

Or, the ungodly [MAURER]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12).

JFB: Job 36:13-15

Of God against themselves (Rom 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, Job 27:10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).

JFB: Job 36:14

Rather (Deu 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).

JFB: Job 36:15

The afflicted pious.

JFB: Job 36:15

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

JFB: Job 36:16

Rather, "He will lead forth thee also out of the jaws of a strait" (Psa 18:19; Psa 118:5).

JFB: Job 36:16

Expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Psa 23:5; Isa 25:6).

JFB: Job 36:17

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, Job 34:36, 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].

JFB: Job 36:18

(Num 16:45; Psa 49:6-7; Mat 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29).

JFB: Job 36:18

(Job 34:26). UMBREIT translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; Job 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.

JFB: Job 36:19

That is, resources of wealth (Psa 49:7; Pro 11:4).

JFB: Job 36:20

Pant for. Job had wished for death (Job 3:3-9, &c.).

JFB: Job 36:20

(Joh 9:4).

JFB: Job 36:20

Rather, "whereby."

JFB: Job 36:20

Literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."

JFB: Job 36:20

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.

JFB: Job 36:21

Literally, "turn thyself to."

JFB: Job 36:21

Namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17-18).

JFB: Job 36:21

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).

JFB: Job 36:22-25

God is not to be impiously arraigned, but to be praised for His might, shown in His works.

JFB: Job 36:22-25

Rather, doeth lofty things, shows His exalted power [UMBREIT] (Psa 21:13).

JFB: Job 36:22-25

(Psa 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; Rom 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.

JFB: Job 36:23

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

JFB: Job 36:24

Instead of arraigning, let it be thy fixed principle to magnify God in His works (Psa 111:2-8; Rev 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (Rom 1:20).

JFB: Job 36:24

As "see" (Job 36:25), shows; not, as MAURER, "sing," laud (see on Job 33:27).

JFB: Job 36:25

Namely, with wondering admiration [MAURER].

JFB: Job 36:25

Rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).

JFB: Job 36:26

(Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.

JFB: Job 36:26

Only in part (Job 36:25; 1Co 13:12).

JFB: Job 36:26

(Psa 90:2; Psa 102:24, Psa 102:27); applied to Jesus Christ (Heb 1:12).

JFB: Job 36:27-28

The marvellous formation of rain (so Job 5:9-10).

JFB: Job 36:27-28

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 (Psa 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).

JFB: Job 36:28

Literally, "upon many men."

JFB: Job 36:29

(Job 37:5). God's marvels in thunder and lightnings.

JFB: Job 36:29

The canopy of thick clouds, which covers the heavens in a storm (Psa 105:39).

JFB: Job 36:29

"crashing"; namely, thunder.

JFB: Job 36:29

God being poetically said to have His pavilion amid dark clouds (Psa 18:11; Isa 40:22).

JFB: Job 36:30

Lightning.

JFB: Job 36:30

His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.

JFB: Job 36:30

Is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."

JFB: Job 36:30

Roots.

JFB: Job 36:30

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 Psa 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" (Psa 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.

JFB: Job 36:31

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; Job 38:23, Job 38:27; Act 14:17).

JFB: Job 36:32

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, Psa 8:2; Psa 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].

JFB: Job 36:33

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"; Gen 40:10; Gen 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.].

Clarke: Job 36:1

Elihu also proceeded - Mr. Heath gives a good summary of this chapter. Elihu goes on to lay before Job the impropriety of his behavior towards God, and desires him to consider how vain it will prove. That God Almighty will never yield the point; that he will administer impartial justice to all men, Job 36:2-6. That the general course of his providence is to favor the righteous: and that though he may sometimes correct them in love, yet if they submit patiently to his fatherly corrections, they shall enjoy all manner of prosperity; but if they be stubborn, and will not submit, they will only draw down greater proofs of his displeasure, Job 36:7-16. He tells him that, had he followed the former course, he had probably, before now, been restored to his former condition; whereas, by persisting in the latter course, he was in a fair way of becoming a signal example of Divine justice, Job 36:17, Job 36:18. He therefore warns him to use the present opportunity, lest God should cut him off while he was in a state of rebellion against him; for with God neither wealth, power, nor any other argument that he could use, would be of any avail, Job 36:18-26. That God was infinitely powerful; there was no resisting him: and infinitely wise, as sufficiently appeared by his works; there was, therefore, no escaping out of his hands. That his purity was so great that the sun, in his presence, was more dim than the smallest ray of light when compared to that grand luminary; that his holiness was manifest by his aversion to iniquity; and his goodness, in supplying the wants of his creatures.

Clarke: Job 36:2

That I have yet to speak on God’ s behalf - I have other proofs to allege in behalf of God’ s justice and providence.

Clarke: Job 36:3

I will fetch my knowledge from afar - למרחוק lemerachok , "from the distant place,"meaning probably both remote antiquity and heaven; see below. I will show thee that all antiquity and experience are on my side. I can bring proofs from the remotest ages and from the most distant countries to demonstrate that God is infinitely Wise, and can do nothing foolish or erroneous; that he is infinitely Powerful, and can bring all the purposes of his wisdom to effect; that he is infinitely Good, and can will nothing, and can do nothing that is not good in itself, and well calculated to do good to his creatures. And I shall show that his operations in the heavens and on the earth prove and demonstrate the whole

Clarke: Job 36:3

And will ascribe righteousness to my Maker - By proving the above points, the righteous conduct of God, and his gracious government of the world, will be fully established. That Elihu brings his knowledge from afar - from every part of the creation, as well as from the Divine nature - is evident from the end of the chapter

1.    The omnipotence of God; - God is great

2.    The eternity of God - We know him not, the number of his years cannot be found out, Job 36:26

3.    From the economy of God in the atmosphere, in dews, rain, vapor, and the irrigation of the earth; - He maketh small the drops, etc., Job 36:27, Job 36:28

4.    In the thunder and lightning, by which he performs such wonders in the atmosphere, and executes such judgments in the world; - Also who can understand the noise of his tabernacle? He spreadeth his light upon it. He judgeth the people, etc., Job 36:29-33.

Clarke: Job 36:4

My words shall not be false - My words shall be truth without falsity

Clarke: Job 36:4

He that is perfect in knowledge is with thee - " The perfection of knowledge is with thee."Thou art a sensible, well-informed man, and will be able to judge of what I say.

Clarke: Job 36:5

God is mighty and despiseth not any - He reproaches no man for his want of knowledge. If any man lack wisdom, he may come to God, who giveth liberally, and upbraideth not. I prefer this to the passive sense, will not be despised

Clarke: Job 36:5

He is mighty - Literally, "He is mighty in strength of heart;"he can never be terrified nor alarmed.

Clarke: Job 36:6

He preserveth not the life - He will not give life to the wicked; all such forfeit life by their transgressions

Clarke: Job 36:6

But giveth right - Justice will he give to the afflicted or humble, עניים aniyim .

Clarke: Job 36:7

He withdraweth not his eyes - Exactly similar to those words of David, Psa 34:15 : "The eyes of the Lord are upon the righteous.

Clarke: Job 36:7

But with kings are they on the throne - I think the words should be read thus: - "But with kings upon the throne shall he place them; and they shall be exalted for ever."The word וישיבם vaiyeshibem , he will establish or place them, should be added to the first clause, as I have done; and then the sense becomes much clearer. Instead of לנצח fo da lanetsach , forever, perhaps to victory would be a better sense: "But with kings upon the throne will he place them; and they shall be exalted or triumph to victory."This is precisely the same idea, and conveyed in nearly the same words, as that of our Lord: - "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne;"Rev 3:21. "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory,"etc.; Rev 1:5, Rev 1:6.

Clarke: Job 36:8

And if they be bound in fetters - These are means which God uses, not of punishment, but of correction.

Clarke: Job 36:9

He showeth them their work - He shows them the exceeding sinfulness of sin

Clarke: Job 36:9

That they have exceeded - יתגברו yithgabbaru , "that they have strengthened themselves,"and did not trust in the living God; and therefore they would not help themselves when trouble came.

Clarke: Job 36:10

He openeth also their ear - He gives them to understand the reason why they are thus corrected, and commands them to return from those iniquities which have induced him to visit them with afflictions and distresses.

Clarke: Job 36:11

If they obey and serve him - There may appear in the course of Providence to be some exceptions to this general rule; but it is most true, that this is literally or spiritually fulfilled to all the genuine followers of God. Every man is happy, in whatsoever circumstances, whose heart is unreservedly dedicated to his Maker.

Clarke: Job 36:12

But if they obey not - This also is a general rule, from which, in the course of Providence, there are only few, and those only apparent, deviations. Instead of they shall perish by the sword, the meaning of the Hebrew בשלח יעברו beshelach yaaboru , is, "By a dart they shall pass by."They shall be in continual dangers, and often fall before they have lived out half their days. Mr. Good translates: They pass by as an arrow. The Vulgate: Transibunt per gladium . "They shall pass away by the sword."

Clarke: Job 36:13

But the hypocrites in heart - חנפי chanphey , the profligates, the impious, those who have neither the form nor the power of godliness. The hypocrite is he who has the form but not the power, though he wishes to be thought as inwardly righteous as he is outwardly correct; and he takes up the profession of religion only to serve secular ends. This is not the meaning of the word in the book of Job, where it frequently occurs

Clarke: Job 36:13

They cry not - " Though he binds them, yet they cry not."They are too obstinate to humble themselves even under the mighty hand of God.

Clarke: Job 36:14

They die in youth - Exactly what the psalmist says, "Bloody and deceitful men shall not live out half their days,"Psa 55:23. Literally, the words of Elihu are, "They shall die in the youth of their soul.

Clarke: Job 36:14

Their life is among the unclean - בקדשים bakedeshim , among the whores, harlots, prostitutes, and sodomites. In this sense the word is used, though it also signifies consecrated persons; but we know that in idolatry characters of this kind were consecrated to Baal and Ashtaroth, Venus, Priapus, etc. Mr. Good translates the rabble. The Septuagint: Their life shalt be wounded by the angels.

Clarke: Job 36:15

And openeth their ears in oppression - He will let them know for what end they are afflicted, and why he permits them to be oppressed. The word יגל yigel might be translated he shall make them exult, or sing with joy, in oppression; like the three Hebrews in the burning fiery furnace.

Clarke: Job 36:16

Even so would he have removed thee - If thou hadst turned to, obeyed, and served him, thy present state would have been widely different from what it is.

Clarke: Job 36:17

But thou hast fulfilled the judgment of the wicked - As thou art acting like the wicked, so God deals with thee as he deals with them. Elihu is not a whit behind Job’ s other friends. None of them seems to have known any thing of the permission given by God to Satan to afflict and torment an innocent man.

Clarke: Job 36:18

Because there is wrath - This is a time in which God is punishing the wicked; take heed lest thou be cut off in a moment. Redeem the time; the days are evil

Clarke: Job 36:18

Then a great ransom - When he determines to destroy, who can save?

Clarke: Job 36:20

Desire not the night - Thou hast wished for death; (here called night); desire it not; leave that with God. If he hear thee, and send death, thou mayest be cut off in a way at which thy soul would shudder.

Clarke: Job 36:21

Regard not iniquity - It is sinful to entertain such wishes; it is an insult to the providence of God. He sends affliction; he knows this to be best for thee: but thou hast preferred death to affliction, thereby setting thy wisdom against the wisdom of God. Many in affliction, long for death; and yet they are not prepared to appear before God! What madness is this! If he takes them at their wish, they are ruined for ever. Affliction may be the means of their salvation; the wished-for death, of their eternal destruction.

Clarke: Job 36:22

God exalteth by his power - He has brought thee low, but he can raise thee up. Thou art not yet out of the reach of his mercy. Thy affliction is a proof that he acts towards thee as a merciful Parent. He knows what is best to be done; he teaches thee how thou shouldst suffer and improve. Why sin against his kindness? Who can teach like him?

Clarke: Job 36:23

Who hath enjoined him his way - Has God taken instructions from any man how he shall govern the world

Clarke: Job 36:23

Thou hast wrought iniquity? - Who can prove, in the whole compass of the creation, that there is one thing imperfect, superabundant, or out of its place? Who can show that there is, in the course of the Divine providence, one unrighteous, cruel, or unwise act? All the cunning and wickedness of man have never been able to find out the smallest flaw in the work of God.

Clarke: Job 36:24

Remember that thou magnify his work - Take this into consideration; instead of fretting against the dispensations of Divine providence, and quarrelling with thy Maker, attentively survey his works; consider the operation of his hands; and see the proofs of his wisdom in the plan of all, of his power in the production and support of all, and of his goodness in the end for which all have been made, and to which every operation in nature most obviously tends; and then magnify his work. Speak of him as thou shalt find; let the visible works of thy Maker prove to thee his eternal power and Godhead, and let nature lead thee to the Creator.

Clarke: Job 36:25

Every man may see it - He who says he can examine the earth with a philosophic eye, and the heavens with the eye of an astronomer, and yet says he cannot see in them a system of infinite skill and contrivance, must be ignorant of science, or lie against his conscience, and be utterly unworthy of confidence or respect.

Clarke: Job 36:26

God is great - He is omnipotent

Clarke: Job 36:26

We know him not - He is unsearchable

Clarke: Job 36:26

Neither can the number of his years be searched out - He is eternal

These three propositions are an ample foundation for endless disquisition. As to paraphrase and comment, they need none in this place; they are too profound, comprehensive, and sublime.

Clarke: Job 36:27

He maketh small the drops of water - This appears simply to refer to evaporation, and perhaps it would be better to translate יגרע yegara , "he exhales;"detaches the smallest particles of the aqueous mass from the surface in order to form clouds, as reservoirs for the purpose of furnishing rain for the watering of the earth. God is seen in little things, as well as great things; and the inconceivably little, as well as the stupendously great, are equally the work of Omnipotence

Clarke: Job 36:27

They pour down rain - These exceedingly minute drops or vapor become collected in clouds; and then, when agitated by winds, etc. many particles being united, they become too heavy to be sustained by the air in which they before were suspended, and so fall down in rain, which is either a mist, a drizzle, a shower, a storm, or a waterspout, according to the influence of different winds, or the presence and quantum of the electric fluid. And all this is proportioned, לאדו le - edo , "to its vapor,"to the quantity of the fluid evaporated and condensed into clouds.

Clarke: Job 36:28

Which the clouds do drop - In proportion to the evaporation will be the clouds or masses of volatilized and suspended vapor; and in proportion to this will be the quantum of rain which in different forms will fall upon the earth. There is a remarkable addition to this verse in the Septuagint. I shall insert the whole verse: Ῥυησονται παλαιωματα, εσκιασε δε νεφη επι αμυθητῳ βροτῳ· ὡραν εθετο κτηνεσιν, οιδασι δε κοιτης ταξιν· επι τουτοις πασιν ουκ εξισταται σου ἡ διανοια, ουδε διαλλασσεται σου ἡ καρδια απο σωματος ; "The rains descend, and the clouds cover with their shadows multitudes of men: he hath appointed to animals to know the order of their dwellings. At the contemplation of these things is not thy mind transported, and thy heart ready to part from thy body?"

Clarke: Job 36:29

Can any understand the spreadings of the clouds - Though the vapor appear to be fortuitously raised, and subject, when suspended in the atmosphere, to innumerable accidents, to different winds and currents which might drive it all to the sandy deserts, or direct its course so that it should fall again into the great deep from which it has been exhaled, without watering and refreshing the earth; yet so does the good and wise providence of God manage this matter, that every part of the arable terrene surface receives an ample supply; and in every place, where requisite, it may be truly said that "The rain cometh down, and the snow from heaven, and water the earth, and cause it to bring forth and bud, that it may minister seed to the sower, and bread to the eater."In Egypt, where there is little or no rain, the earth is watered by the annual inundation of the Nile; there, because this system of evaporation is not necessary, it does not exist. Who can account for this economy? How are these clouds so judiciously and effectually spread through the atmosphere, so as to supply the wants of the earth, of men, and of cattle? I ask, with Elihu, "Who can understand the spreadings of these clouds?"And I should like to see that volunteer in the solution of paradoxes who would step forward and say, I am the man

Clarke: Job 36:29

The noise of his tabernacle? - By the tabernacle we may understand the whole firmament or atmospheric expansion; the place where the Almighty seems more particularly to dwell; whence he sends forth the rain of his strength, and the thunder of his power. The noise must refer to the blowing of winds and tempests. or to the claps, peals, and rattling of thunder, by means of the electric fluid.

Clarke: Job 36:30

He spreadeth his light upon it - Or, as Mr. Good translates, "He throweth forth from it his flash."These two verses may both have an allusion to the sudden rarefaction of that part of the atmosphere whence the thunder proceeds, by the agency of the electric fluid; the rushing in of the air on each side to restore the equilibrium, which the passage of the fire had before destroyed. The noise produced by this sudden rushing in of the air, as well as that occasioned by the ignition of the hydrogen gas, which is one of the constituents of water, is the thunder of his tabernacle, viz., the atmosphere, where God appears, in such cases, to be manifesting his presence and his power. Elihu says that God spreadeth his light upon it. This is spoken in reference to the flashes and coruscations of lightning in the time of thunder storms, when, even in a dark night, a sudden flash illuminates for a moment the surface of the earth under that place

Clarke: Job 36:30

And covereth the bottom of the sea - He doth whatsoever it pleaseth him in the heavens above, in the earth beneath, in the sea, and in all deep places. Yea, the depths of the sea are as much under his control and influence as the atmosphere, and its whole collection of vapours, meteors, and galvanic and electric fluids.

Clarke: Job 36:31

By them judgeth he the people - He makes storms, tempests, winds, hurricanes, tornadoes, thunder and lightning, drought and inundation, the instruments of his justice, to punish rebellious nations

Clarke: Job 36:31

He giveth meat in abundance - Though by these he punishes offenders, yet through the same, as instruments, he provides for the wants of men and animals in general. Storms, tempests, and hurricanes, agitate the lower regions of the atmosphere, disperse noxious vapours, and thus render it fit for respiration; and without these it would soon become a stagnant, putrid, and deadly mass, in which neither animals could live, nor vegetables thrive. And by dews, rains, snows, frosts, winds, cold, and heat, he fructifies the earth, and causes it to bring forth abundantly, so that every thing living is filled with plenteousness. Some critics translate this latter clause thus: - He passeth sentence amain. I cannot see this meaning in the original words. Not one of the versions has so understood them; nor does this translation, supposing even that the Hebrew would bear it, give so fine and so elegant an idea as that of the common version. I always feel reluctant to give a sense in any case that is not supported in some of its parts by any of the ancient versions, and more especially when it is contrary to the whole of them; and still more particularly when opposed to the Arabic, which in the Book of Job, containing so many Arabisms, I consider to be of very great importance.

Clarke: Job 36:32

With clouds he covereth the light - This is all extraordinary saying, על כפים כמה אור al cappayim kissah or , which Mr. Good translates, "He brandisheth the blaze athwart the concave."The Vulgate, with which all the other versions less or more agree, has, In manibus abscondit lucem , "In his hands he hideth the light;"or, more literally, "By the hollow of his hands ( כפים cappayim ) he concealeth the light, ( אור or ,") the fountain of light, i.e., the Sun

Clarke: Job 36:32

And commandeth it not to shine by the cloud that cometh betwixt - I am afraid this is no translation of the original. Old Coverdale is better: - And at his commandement it commeth agayne; which is a near copy of the Vulgate. Here again Mr. Good departs from all the versions, both ancient and modern, by translating thus: - "And launcheth his penetrating bolt."Dr. Stock, in my opinion, comes nearer the original and the versions in his translation: -

"And giveth charge as to what it shall meet.

The mending of the text by conjecture, to which we should only recur in desperate necessity, has furnished Mr. Good and Reiske with the above translation. For my own part, I must acknowledge an extreme difficulty both here and in the concluding verse, on which I am unwilling to lay a correcting hand. I think something of the doctrine of eclipses is here referred to; the defect of the solar light, by the interposition of the moon. So in the time of an eclipse God is represented as covering the body of the sun with the hollow of his hand, and thus obscuring the solar light, and then removing his hand so as to permit it to re-illuminate the earth

Mr. Good gets his translation by dividing the words in a different manner from the present text. I shall give both: -

Hebrew

ויצו עליה במפגיע

Vayetsav aleyha bemaphgia

Mr. Good

ויצוע ליהב מפגיע

Veyezvo liahbe mapegio

Of which he learnedly contends, "And launcheth his penetrating bolt,"is the literal sense. The change here made, to produce the above meaning, is not a violent one; and I must leave the reader to judge of its importance.

Clarke: Job 36:33

The noise thereof showeth concerning it, the cattle also concerning the vapor - I think this translation very unhappy. I shall give each hemistich in the original: -

יגיד עליו רעו

Yaggid alaiv reo

מקנה אף על עולה

Mikneh aph al oleh

I think this may be translated without any violence to any word in the text: -

Its loud noise (or his thunder) shall proclaim concerning him

A magazine of wrath against iniquity

This is literal, and gives, in my opinion, a proper meaning of the passage, and one in strict connection with the context. And it is worthy of remark that every wicked man trembles at the noise of thunder and the flash of lightning, and considers this a treasury of Divine wrath, emphatically called among us the artillery of the skies; and whenever the noise is heard, it is considered the voice of God. Thus the thunder declares concerning him. The next chapter, which is a continuation of the subject here, confirms and illustrates this meaning. For יגיד yaggid , Houbigant reads יניד yanid ; and for מקנה mikneh , מקנאת mikkinath ; and translates thus: "He agitates with himself his thunder, from the indignation of his wrath against iniquity."

Defender: Job 36:27

Here is remarkable scientific insight. The drops of water which eventually pour down as rain are, indeed "made small," first being molecules in the vapor state, then condensing to tiny liquid water droplets in the clouds. These finally coalesce into drops large enough to overcome the updrafts and fall as rain when "by watering he wearieth the thick cloud" (Job 37:11)."

TSK: Job 36:2

Suffer : Job 21:3, Job 33:31-33; Heb 13:22

I have yet to speak : etc. Heb. there are yet words for God, Job 13:7, Job 13:8, Job 33:6; Exo 4:16; Jer 15:19; Eze 2:7; 2Co 5:20

TSK: Job 36:3

fetch : Job 28:12, Job 28:13, Job 28:20-24, Job 32:8; Pro 2:4, Pro 2:5; Mat 2:1, Mat 2:2, Mat 12:42; Act 8:27-40; Rom 10:6-8; Jam 1:5, Jam 1:17, Jam 3:17

ascribe : Job 32:2, Job 34:5, Job 34:10-12; Deu 32:4; Psa 11:7, Psa 145:17; Jer 12:1; Dan 9:7, Dan 9:14; Rom 3:25, Rom 3:26, Rom 9:14; Rev 15:3

TSK: Job 36:4

my : Job 13:4, Job 13:7, Job 21:27, Job 21:34, 22:6-30; Pro 8:7, Pro 8:8; 2Co 2:17

perfect : Job 37:16; Luk 1:3; Act 24:22; 1Co 14:20 *marg. Col 4:12; 2Ti 3:16, 2Ti 3:17

in : Psa 49:3; Pro 22:20, Pro 22:21

TSK: Job 36:5

despiseth : Job 10:3, Job 31:13; Psa 22:24, Psa 138:6

mighty : Job 9:14, Job 9:19, Job 12:13-16, Job 26:12-14, Job 37:23; Psa 99:4, Psa 147:5; Jer 10:12, Jer 32:19; 1Co 1:24-28

wisdom : Heb. heart

TSK: Job 36:6

preserveth : Job 21:7-9, Job 21:30; Psa 55:23; Jer 12:1, Jer 12:2; 2Pe 2:9

giveth : Job 29:12-17; Psa 9:12, Psa 10:14, Psa 10:15, Psa 72:4, Psa 72:12-14, Psa 82:1-4; Pro 22:22, Pro 22:23; Isa 11:4

poor : or, afflicted, Exo 22:22-24; Psa 140:12

TSK: Job 36:7

withdraw, 2Ch 16:9; Psa 33:18, Psa 34:15; Zep 3:17; 1Pe 3:12

with : Job 1:3, Job 42:12; Gen 23:6, Gen 41:40; 1Sa 2:8; Est 10:3; Psa 78:70-72, Psa 113:7, Psa 113:8

he doth : 2Sa 7:13-16; Psa 112:7-10; 2Th 3:3

TSK: Job 36:8

if : Job 13:27, Job 19:6, Job 33:18, Job 33:19; Psa 18:5, Psa 107:10, Psa 116:3; Lam 3:9

cords : Pro 5:22

TSK: Job 36:9

he : Job 10:2; Deu 4:21, Deu 4:22; 2Ch 33:11-13; Psa 94:12, Psa 119:67, Psa 119:71; Lam 3:39, Lam 3:40; Luk 15:17-19; 1Co 11:32

their : Psa 5:10; Isa 59:12; Eze 18:28-31; Rom 5:20; 1Ti 1:15

TSK: Job 36:10

openeth : Job 36:15, Job 33:16-23; Psa 40:6; Isa 48:8, Isa 48:17, Isa 50:5; Act 16:14

commandeth : Pro 1:22, Pro 1:23, Pro 8:4, Pro 8:5, Pro 9:4-6; Isa 1:16-20, Isa 55:6, Isa 55:7; Jer 4:3, Jer 4:4, Jer 7:3-7; Eze 18:30, Eze 18:31; Hos 14:1; Mat 3:8; Act 3:19, Act 17:30; Jam 4:8

TSK: Job 36:11

If : Job 22:21; Deu 4:30; Jer 7:23, Jer 26:13; Rom 6:17; Heb 11:8

spend : Job 11:13-19, Job 21:11, Job 22:23, Job 42:12; Ecc 9:2, Ecc 9:3; Jam 5:5; Rev 18:7

TSK: Job 36:12

if : Deu 18:15-22, Deu 29:15-20; Isa 1:20, Isa 3:11; Rom 2:8, Rom 2:9

perish : Heb. pass away

die : Job 4:21; Joh 8:21-24

TSK: Job 36:13

heap : Num 32:14; 2Ch 28:13, 2Ch 28:22; Rom 2:5

they : Job 15:4, Job 27:8-10, Job 35:9, Job 35:10; Mat 22:12, Mat 22:13

bindeth : Job 36:8; Psa 107:10

TSK: Job 36:14

They die : Heb. Their soul dieth, Job 15:32, Job 21:23-25, Job 22:16; Gen 38:7-10; Lev 10:1, Lev 10:2; Psa 55:23

unclean : or, sodomites, Gen 19:5, Gen 19:24, Gen 19:25; Deu 23:17

TSK: Job 36:15

delivereth : Job 36:6

poor : or, afflicted

openeth : Job 36:10; 2Ch 12:8

TSK: Job 36:16

a broad : Job 19:8, Job 42:10-17; Psa 18:19, Psa 31:8, Psa 40:1-3, Psa 118:5

that which should be set on thy table : Heb. the rest of thy table

full : Psa 23:5, Psa 36:8, Psa 63:5; Isa 25:6, Isa 55:2

TSK: Job 36:17

fulfilled : Job 16:5, Job 34:8, Job 34:36; Rom 1:32; Rev 18:4

take hold on thee : should uphold thee

TSK: Job 36:18

Because : Psa 2:5, Psa 2:12, Psa 110:5; Mat 3:7; Rom 1:18, Rom 2:5; Eph 5:6

his : Psa 39:10; Isa 14:6; Eze 24:16

then : Job 33:24; Psa 49:7, Psa 49:8; 1Ti 2:6; Heb 2:3

deliver thee : Heb. turn thee aside

TSK: Job 36:19

Will : Pro 10:2, Pro 11:4; Isa 2:20; Zep 1:18; Jam 5:3

nor all : Job 9:13, Job 34:20; Psa 33:16, Psa 33:17; Pro 11:21; Isa 37:36

TSK: Job 36:20

Desire : Job 3:20, Job 3:21, Job 6:9, Job 7:15, Job 14:13, Job 17:13, Job 17:14

cut : Exo 12:29; 2Ki 19:35; Pro 14:32; Ecc 11:3; Dan 5:30; Luk 12:20; Act 1:25; 1Th 5:2, 1Th 5:3

TSK: Job 36:21

regard : Psa 66:18; Eze 14:4; Mat 5:29, Mat 5:30

this : Job 34:7-9, Job 35:3; Dan 3:16-18, Dan 6:10; Mat 13:21, Mat 16:24; Act 5:40, Act 5:41; Heb 11:25; 1Pe 3:17, 1Pe 4:15, 1Pe 4:16

TSK: Job 36:22

God : 1Sa 2:7, 1Sa 2:8; Psa 75:7; Isa 14:5; Jer 27:5-8; Dan 4:25, Dan 4:32, Dan 5:18; Luk 1:52; Rom 13:1

who : Psa 94:10, Psa 94:12; Isa 48:17, Isa 54:13; Jer 31:38; Joh 6:45

TSK: Job 36:23

Who hath : Job 34:13-33; Isa 40:13, Isa 40:14; Rom 11:34; 1Co 2:16; Eph 1:11

Thou : Job 8:3, Job 34:10, Job 40:8; Rom 2:5, Rom 3:5, Rom 9:14

TSK: Job 36:24

magnify : Job 12:13-25, Job 26:5-14; Psa 28:5, Psa 34:3, Psa 72:18, Psa 86:8-10, Psa 92:4, Psa 92:5, Psa 104:24; Psa 107:8, Psa 107:15, Psa 111:2-4, Psa 111:8, Psa 145:10-12; Jer 10:12; Dan 4:3, Dan 4:37; Luk 1:46

which : Deu 4:19; Psa 19:1-4

TSK: Job 36:26

God : Job 37:5; Psa 145:3

we : Job 11:7-9, Job 26:14, Job 37:23; 1Ki 8:27

neither : Psa 90:2, Psa 102:24-27; Heb 1:12; 2Pe 3:8

TSK: Job 36:27

he : Job 5:9, Job 38:25-28, Job 38:34; Gen 2:5, Gen 2:6; Psa 65:9-13; Isa 5:6; Jer 14:22

the vapour : Job 36:33; Psa 148:8

TSK: Job 36:28

Job 37:11-13; Gen 7:11, Gen 7:12; Pro 3:20

TSK: Job 36:29

the spreadings : Job 37:16, Job 38:9, Job 38:37; 1Ki 18:44, 1Ki 18:45; Psa 104:3

the noise : Job 37:2-5; Psa 18:13, Psa 29:3-10, Psa 77:16-19, Psa 104:7; Nah 1:3; Hab 3:10

TSK: Job 36:30

he : Job 38:25, Job 38:34, Job 38:35; Luk 17:24

and : Job 38:8-11; Gen 1:9; Exo 14:22, Exo 14:28, Exo 15:4, Exo 15:5; Psa 18:11-16, Psa 104:5-9

bottom : Heb. roots

TSK: Job 36:31

by : Job 37:13, Job 38:22, Job 38:23; Gen 6:17, Gen 7:17-24, Gen 19:24; Exo 9:23-25; Deu 8:2, Deu 8:15; Jos 10:11; 1Sa 2:10, 1Sa 7:10, 1Sa 12:18

he giveth : Job 38:26, Job 38:27; Psa 65:9-13, Psa 104:13-15, Psa 104:27, Psa 104:28, Psa 136:25; Act 14:17

TSK: Job 36:32

Perhaps these difficult verses should be rendered, ""He covereth the concave with lightning, and chargeth it what it shall strike. Its noise declareth concerning him; a magazine of wrath against iniquity."

Job 26:9; Exo 10:21-23; Psa 18:11, Psa 135:7, Psa 147:8, Psa 147:9, Psa 148:8; Act 27:20

TSK: Job 36:33

noise : Job 36:29, Job 37:2; 2Sa 22:14; 1Ki 18:41-45

the cattle : Jer 14:4-6; Joe 1:18, Joe 2:22

the vapour : Heb. that which goeth up, Job 36:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 36:1

Elihu also proceeded - Hebrew added - ויסף vayâsaph . Vulgate "addens;" Septuagint, Ηροσθεὶς Eerostheis - "adding, or proceeding."The Hebrew commentators remark that this word is used because this speech is "added"to the number which it might be supposed he would make. There had been "three"series of speeches, by Job and his friends, and in each one of them Job had spoken three times. Each one of the three friends had also spoken thrice, except Zophar, who failed to reply when it came to his turn. Elihu had also now made three speeches, and here he would naturally have closed, but it is remarked that he "added"this to the usual number.

Barnes: Job 36:2

Suffer me a little - Even beyond the regular order of speaking; or, allow me to go on though I have fully occupied my place in the "number"of speeches. Jarchi remarks that this verse is "Chaldaic,"and it is worthy of observation that the principal words in it are not those ordinarily used in Hebrew to express the same thought, but are such as occur in the Chaldee. The word rendered "suffer"( כתר kâthar ) has here a signification which occurs only an Syriac and Chaldee. It properly means in Hebrew: to "surround,"in a hostile sense; Jdg 20:43; Psa 22:12; then in the Hiphil to crown oneself. In Syriac and Chaldee, it means "to wait"- perhaps from the idea of going round and round - and this is the meaning here. He wished them not to remit their attention, but to have patience with what he would yet say.

And I will show thee that - Margin, "there are yet words for God."The Hebrew is, "And I will show you that there are yet words for God;"that is, that there were yet many. considerations which could be urged in vindication of his government. The idea of Elihu is not so much that "he"had much to say, as that in fact there was much that "could be"said for him. He regarded his character and government as having been attacked, and he believed that there were ample considerations which could be urged in its defense. The word which is here rendered "I will show thee"( אחוך 'achâvekā ), is also Chaldee in its signification. It is from חוה châvâh (Chaldee) not used in the Qal, but it occurs in other forms in the Chaldee portion of the Scriptures; see Dan 2:11, Dan 2:16, Dan 2:24, Dan 2:27. The use of these Chaldee words is somewhat remarkable, and perhaps may throw some light on the question about the time and place of the composition of the book.

Barnes: Job 36:3

I will fetch my knowledge from afar - What I say shall not be mere commonplace. It shall be the result of reflection on subjects that lie out of the ordinary range of thought. The idea is, that he did not mean to go over the ground that had been already trodden, or to suggest such reflections as would occur to anyone, but that he meant to bring his illustrations from abstruser matters, and from things that had escaped their attention. He in fact appeals to the various operations of nature - the rain, the dew, the light, the instincts of the animal creation, the vicissitudes of the seasons, the laws of heat and cold, and shows that all these prove that God is inscrutably wise and gloriously great.

And will ascribe righteousness to my Maker - That is, I will show that these things to which I now appeal, "prove"that he is righteous, and is worthy of universal confidence. Perhaps, also, he means to contrast the result of his reflections with those of Job. He regarded him as having charged his Maker with injustice and wrong. Elihu says that it was a fixed principle with him to ascribe righteousness to God, and that he believed it could be fully sustained by an appeal to his works. Man should "presume"that his Maker is good, and wise, and just; he should be "willing"to find that he is so; he should "expect"that the result of the profoundest investigation of his ways and works will prove that he is so - and in such an investigation he will never be disappointed. A man is in no good frame of mind, and is not likely to be led to any good result in his investigations, when he "begins"his inquiries by believing that his Maker is unjust, and who "prosecutes"them with the hope and expectation that he will find him to be so. Yet do people never do this?

Barnes: Job 36:4

For truly my words shall not be false - This is designed to conciliate attention. It is a professed purpose to state nothing but truth. Even in order to vindicate the ways of God he would state nothing but what would bear the most rigid examination. Job had charged on his friends a purpose "to speak wickedly for God;"to make use of unsound arguments in vindicating his cause, (see the notes at Job 13:7-8), and Elihu now says that "he"will make use of no such reasoning, but that all that he says shall be founded in strict truth.

He that is perfect in knowledge is with thee - This refers undoubtedly to Elihu himself, and is a claim to a clear understanding of the subject. He did not doubt that he was right, and that he had some views which were worthy of their attention. The main idea is, that he was of "sound"knowledge; that his views were not sophistical and captious; that they were founded in truth, and were worthy, therefore. of their profound attention.

Barnes: Job 36:5

Behold, God is Mighty - This is the first consideration which Elihu urges, and the purpose seems to be to affirm that God is so great that he has no occasion to modify his treatment of any class of people from a reference to himself. He is wholly independent of all, and can therefore be impartial in his dealings. If it were otherwise; if he were dependent upon human beings for any share of his happiness, he might be tempted to show special favor to the great and to the rich; to spare the mighty who are wicked, though he cut off the poor. But he has no such inducement, as he is wholly independent; and it is to be presumed, therefore, that he treats all impartially; see the notes at Job 35:5-8.

And despiseth not any - None who are poor and humble. He does not pass them by with cold neglect because they are poor and power. less, and turn his attention to the great and mighty because he is dependent on them.

He is mighty in wisdom - Margin, "heart."The word "heart"in Hebrew is often used to denote the intellectual powers; and the idea here is, that God has perfect wisdom in the management of his affairs. He is acquainted with all the circumstances of his creatures, and passes by none from a defect of knowledge, or frown a lack of wisdom to know how to adopt his dealings to their condition.

Barnes: Job 36:6

He preserveth not the life of the wicked - Elihu here maintains substantially the same sentiment which the three friends of Job had done, that the dealings of God in this life are in accordance with character, and that strict justice is thus maintained.

But giveth right to the poor - Margin, "or afflicted."The Hebrew word often refers to the afflicted, to the humble, or the lowly; and the reference here is to the "lower classes"of society. The idea is, that God deals justly with them, and does not overlook them because they are so poor and feeble that they cannot contribute anything to him. In this sentiment Elihu was undoubtedly right, though, like the three friends of Job, he seems to have adopted the principle that the dealings of God here are according to the "characters"of people. He had some views in advance of theirs. He saw that affliction is designed for "discipline"Job 33; that God is willing to show mercy to the sufferer on repentance; that he is not dependent upon human beings, and that his dealings "cannot"be graduated by any reference to what he would receive or suffer from people; but still he clung to the idea that the dealings of God here are a proof of the character of the afflicted. What was mysterious about it he resolved into sovereignty, and showed that man "ought"to be submissive to God, and to "believe"that he was qualified to govern. He lacked the views which Christianity has furnished, that the inequalities that appear in the divine dealings here will be made clear in the retributions of another world.

Barnes: Job 36:7

He withdraweth not his eyes from the righteous - That is, he constantly observes them, whether they are in the more elevated or humble ranks of life. Even though he afflicts them, his eye is upon them, and he does not forsake them. It will be remembered that one of the difficulties to be accounted for was, that they who professed to be righteous are subjected to severe trials. The friends of Job had maintained that such a fact was in itself proof that they who professed to be pious were not so, but were hypocrites. Job had verged to the other extreme, and had said that it looked as if God had forsaken those that loved him, and that there was no advantage in being righteous; notes, Job 35:2. Elihu takes a middle ground, and says that neither was the correct opinion. It is true, he says, that the righteous are afflicted, but they are not forsaken. The eye of God is still upon them, and he watches over them, whether on the throne or in dungeons, in order "to bring good results"out of their trials.

But with kings are they on the throne - That is, if the righteous are in the state of the highest earthly honor and prosperity, God is with them, and is their protector and friend. The same thing Elihu, in the following verses, says is true respecting the righteous, when they are in the most down-trodden and depressed condition.

Yea, he doth establish them for ever - The meaning of this is, that they are regarded by God with favor. When righteous kings "are"thus prospered, and have a permanent and peaceful reign, it is God who gives this prosperity to them. They are under his watchful eye, and his protecting hand.

Barnes: Job 36:8

And if they be bound in fetters - That is, if the righteous are thrown into prison, and are subjected to oppressions and trials, or if they are chained down, as it were, on a bed of pain, or crushed by heavy calamities, the eye of God is still upon them. Their sufferings should not be regarded either as proof that they are hypocrites, or that God is regardless of them, and is indifferent whether people are good or evil. The true solution of the difficulty was, that God was then accomplishing purposes of discipline, and that happy results would follow if they would receive affliction in a proper manner.

Barnes: Job 36:9

Then he showeth them their work - What their lives have been. This he does either by a messenger sent to them Job 33:23, or by their own reflections Job 33:27, or by the influences of his Spirit leading them to a proper review of their lives. The object of their affliction, Elihu says, is to bring them to see what their conduct has been, and to reform what has been amiss. It should not be interpreted either as proof that the afflicted are eminently wicked, as the friends of Job maintained, or as furnishing an occasion for severe reflections on the divine government, such as Job had indulged in. It is all consistent with an equitable and kind administration; with the belief that the afflicted have true piety - though they have wandered and erred; and with the conviction that God is dealing with them in mercy, and not in the severity of wrath. They need only recal the errors of their lives; humble themselves, and exercise true repentance, and they would find afflictions to be among even their richest blessings.

Transgressions that they have exceeded - Or, rather, "he shows them their transgressions that they have been very great"; that they have made themselves great, mighty, strong - יתגברוּ yitgâbarû . The idea is, that their transgressions had been allowed to accumulate, or to become strong, until it was necessary to interpose in this manner, and check them by severe affliction. All this was consistent, however, with the belief that the sufferer was truly pious and might find favor if he would repent.

Barnes: Job 36:10

He openeth also their ear to discipline - To teaching; or he makes them willing to learn the lessons which their afflictions are designed to teach; coral). See the notes at Job 33:16.

Barnes: Job 36:11

If they obey and serve him - That is, if, as the result of their afflictions, they repent of their sins, seek his mercy, and serve him in time to come, they shall be prospered still. The design of affliction, Elihu says, is, not to cut them off, but to bring them to repentance. This sentiment he had advanced and illustrated before at greater length; see the notes at Job 33:23-28. The object of all this is, doubtless, to assure Job that he should not regard his calamities either as proof that he had never understood religion - as his friends maintained; or that God was severe, and did not regard those that loved and obeyed him - as Job had seemed to suppose; but that there was something in his life and conduct which made discipline necessary, and that if he would repcnt of that, he would find returning prosperity, and end his days in happiness and peace.

Barnes: Job 36:12

But if they obey not - If those who are afflicted do not turn to God, and yield him obedience, they must expect that he will continue their calamities until they are cut off.

They shall perish by the sword - Margin, as in Hebrew "pass away."The word rendered "sword"( שׁלח shelach ) means properly "anything sent"- as a spear or an arrow - "a missile"- and then an instrument of war in general. It may be applied to any weapon that is used to produce death. The idea here is, that the man who was afflicted on account of the sins which he had committed, and who did not repent of them and turn to God, would be cut off. God would not withdraw his hand unless he acknowledged his offences. As he had undertaken the work of discipline, he could not consistently do it, for it would be in fact "yielding"the point to him whom he chastised. This "may"be the case now, and the statement here made by Elihu may involve a principle which will explain the cause of the death of many persons, even of the professedly pious. They are devoted to gain or amusement; they seek the honors of the world for their families or themselves, and in fact they make no advances in piety, and are doing nothing for the cause of religion. God lays his hand upon them at first gently. They lose their health, or a part of their property. But the discipline is not effectual. He then lays his band on them with more severity, and takes from them an endeared child. Still, all is ineffectual. The sorrow of the affliction passes away, and they mingle again in the frivolous and busy scenes of life as worldly as ever, and exert no influence in favor of religion. Another blow is needful, and blow after blow is struck; but nothing overcomes their worldliness, nothing makes them devotedly and sincerely useful, and it becomes necessary to remove them from the world.

They shall die without knowledge - That is, without any true knowledge of the plans and government of God, or of the reasons why he brought these afflictions upon them. In all their sufferings they never "saw"the design. They complained, and murmured, and charged God with severity, but they never understood that the affliction was intended for their own benefit.

Barnes: Job 36:13

But the hypocrites in heart heap up wrath - By their continued impiety they lay the foundation for increasing and multiplied expressions of the divine displeasure. Instead of confessing their sins when they are afflicted, and seeking for pardon: instead of returning to God and becoming truly his friends, they remaian impenitent, unconverted, and are rebellious at heart. They complain of the divine government and plans, and their feelings and conduct make it necessary for God further to interpose, until they are finally cut off and consigned to ruin. Elihu had stated what was the effect in two classes of persons who were afflicted. There were those who were truly pious, and who would receive affliction as sent from God for purposes of discipline, and who would repent and seek his mercy; Job 36:11. There were those, as a second class, who were openly wicked, and who would not be benfited by afflictions, and who would thus be cut off, Job 36:12. He says, also, that there was a third class - the class of hypocrites, who also were not profited by afflictions, and who would only by their perverseness and rebellion heap up wrath. It is "possible"that he may have designed to include Job in this number, as his three friends had done, but it seems more probable that he meant merely to suggest to Job that there was such a class, and to turn his mind to the "possibility"that he might be of the number. In explaining the design and effect of afflictions, it was at least proper to refer to this class, since it could not be doubted that there were people of this description.

They cry not when he bindeth them - They do not cry to God with the language of penitence when he binds them down by calamities; see Job 36:8.

Barnes: Job 36:14

They die in youth - Margin, "Their soul dieth."The word "soul"or "life"in the Hebrew is used to denote oneself. The meaning is, that they would soon be cut down, and share the lot of the openly wicked. If they amended their lives they might be spared, and continue to live in prosperity and honor; if they did not, whether openly wicked or hypocrites. they would be early cut off.

And their life is amnong the unclean - Margin, "Sodomites."The idea is, that they would be treated in the same way as the most abandoned and vile of the race. No special favor would be shown to them because they were "professors"of religion, nor would this fact be a shield against the treatment which they deserved. They could not be classed with the righteous, and must, therefore, share the fate of the most worth mss and wicked of the race. The word rendered "unclean"( קדשׁים qâdêsh ) is from קדשׁ qâdash , "to be pure or holy"; and in the Hiphil to regard as holy, to consecrate, or devote to the service of God, as e. g. a priest; Exo 28:41; Exo 29:1. Then it means to consecrate or devote to "any"service or purpose, as to an idol god. Hence, it means one consecrated or devoted to the service of Astarte, the goddess of the Sidonians or Venus, and as this worship was corrupt and licentious, the word means one who is licentious or corrupt compare Deu 23:18; 1Ki 14:24; Gen 38:21-22. Here it means the licentious, the corrupt, the abandoned; and the idea is, that if hypocrites did not repent under the inflictions of divine judgment, they would be dealt with in the same way as the most abandoned and vile. On the evidence that licentiousness constituted a part of the ancient worship of idols, see Spencer "de Legg. ritual Hebraedor."Lib. ii. cap. iii. pp. 613, 614, Ed. 1732. Jerome renders this, "intereffoeminatos." The Septuagint strangely enough has: "Let their life be wounded by angels."

Barnes: Job 36:15

He delivereth the poor in his affliction - Margin, "or afflicted."This accords better with the usual meaning of the Hebrew word ( עני ‛ânı̂y ) and with the connection. The inquiry was not particularly respecting the "poor,"but the "afflicted,"and the sentiment which Elihu is illustrating is, that when the afflicted call upon God he will deliver them. The object is to induce Job to make such an application to God that he might be rescued from his calamities, and be permitted yet to enjoy life and happiness.

And openeth their ears - Causes them to understand the nature of his government, and the reasons why he visits them in this manner: compare Job 33:16, Job 33:23-27. The sentiment here is a mere repetition of what Elihu had more than once before advanced. It is his leading thought; the "principle"on which he undertakes to explain the reason why God afflicts people, and by which he proposes to remove the difference between Job and his friends.

In oppression - This word expresses too much. It refers to God, and implies that there was something oppressive, harsh, or cruel in his dealings. This is not the idea of Elihu in the language which he uses. The word which he uses here ( לחץ lachats ) means "that which crushes"; then straits, distress. affliction. Jerome, "in tribulatione."The word "affliction"would express the thought.

Barnes: Job 36:16

Even so would he have removed thee - That is, if you had been patient and resigned, and if you had gone to him with a broken heart. Having stated the "principles"in regard to affliction which he held to be indisputable, and having affirmed that God was ever ready to relieve the sufferer if he would apply to him with a proper spirit, it was natural to infer from this that the reason why Job "continued"to suffer was, that he did not manifest a proper spirit in his trials. Had he done this, Elihu says, the hand of God would have been long since withdrawn, and his afflictions would have been removed.

Out of the strait into a broad place - From the narrow, pent up way, where it is impossible to move, into a wide and open path. Afflictions are compared with a narrow path, in which it is impossible to get. along; prosperity with a broad and open road in which there are no obstructions; compare Psa 18:19; Psa 31:8. "And that which should be set on thy table."Margin, "the rest of thy table."The Hebrew word ( נחת nachath - from נוח nûach , "to rest,"and in the Hiphil to set down, to cause to rest) means properly a "letting,"or "settling down;"and then that which is set down - as e. g. food on a table. This is the idea here. that the food which would be set on his table would be rich and abundant; that is, he would be restored to prosperity, if he envinced a penitent spirit in his trials, and confessed his sins to God. The same image of piety occurs in Psa 23:5, "Thou preparest a table before me in the presence of mine enemies."

Barnes: Job 36:17

But thou hast fulfilled the judgment of the wicked - Rosenmuller explains this as meaning, "If under divine inflictions and chastisements you wish to imitate the obduracy of the wicked, then the cause and the punishment will mutually sustain them selves; that is, the one will be commensurate with the other."But it is not necessary to regard this as a "supposition."It has rather the aspect of; an affirmation, meaning to express the fact that Job "had,"as Elihu feared, envinced the same spirit in his trials which the wicked do. He had not seen in him evidence of penitence and of a desire to return to God, but had heard complaints and murmurings, such as the wicked indulge in. He had "filled up,"or "fulfilled,"the judgment of the wicked; that is, he had in no way come short of the opinion which "they"expressed of the divine dealings. Still it is possible that the word "if"may be here understood, and that Elihu means merely to state that if Job should manifest the same spirit with the wicked, instead of a spirit of penitence, he would have reason to apprehend the same doom which they experience.

Judgment and justice take hold on thee - Margin, "or, should uphold thee."The Hebrew word here rendered "take"- יתמכוּ yitmokû , is from תמך tâmak - "to take hold of, to obtain, to hold fast, to support."Rosenmuller and Gesenius suppose that the word here has a "reciprocal"sense, and means they take hold of each other, or sustain each other. Prof. Lee renders it, "Both judgment and justice will uphold this;"that is, the sentiment which he had just advanced, that Job had filled up the judgment of the wicked. Urnbrett renders it, "If thou art full of the opinion of the wicked, then the opinion and justice will rapidly follow each other."

Doch worm du yell bist yon des Frevlers Urtheil,

So werden Urthoil und Gericht schnell auf einander folgen .

According to this the meaning is, that if Job held the opinions of wicked people, he must expect that these opinions would be rapidly followed by judgment, or that they would go together, and support each other. This seems to me to be in accordance with the connection, and to express the thought which Elihu meant to convey. It is a sentiment which is undoubtedly true - that if a man holds the sentiments, and manifests the spirit of the wicked, he must expect to be treated as they are.

Barnes: Job 36:18

Because there is wrath - That is, the wrath of God is to be dreaded. The meaning is, that if Job persevered in the spirit which he had manifested, he had every reason to expect that God would suddenly cut him off. He might now repent and find mercy, but he had shown the spirit of those who were rebellions in affliction, and if he persevered in that, he had nothing to expect but the wrath of God.

With his stroke - With his smiting or chastisement; compare Job 34:26.

Then a great ransom cannot deliver thee - Margin, "turn thee aside."The meaning is, that a great ransom could not prevent him from being cut off. On the meaning of the word ransom, see the notes at Job 33:24. The idea here is, not that a great ransom could not deliver him "after"he was cut off and consigned to hell - which would be true; but that when he had manifested a spirit of insubmission a little longer, nothing could save him from being cut off from the land of the living. God would not spare him on account; of wealth, or rank, or age, or wisdom. None of these things would be a "ransom"in virtue of which his forfeited life would be preserved.

Barnes: Job 36:19

Will he esteem thy riches? - That is God will not regard thy riches as a reason why he should not cut you off, or as a ransom for your forfeited life. The reference here must be to the fact that Job "had been"a rich man, and the meaning is, either that God would not spare him because he "had been"a rich man, or that if he had now all the wealth which he once possessed, it would not be sufficient to be a ransom for his life.

Nor all the forces of his strength - Not all that gives power and influence to a man - wealth, age, wisdom, reputation, authority, and rank. The meaning is, that God would not regard any of these when a man was rebellious in affliction, and refused in a proper manner to acknowledge his Maker. Of the truth of what is here affirmed, there can be no doubt. Riches, rank, and honors cannot redeem the life of a man. They do not save him from the grave, and from all that is gloomy and revolting there. When God comes forth to deal with mankind, he does not regard their gold, their rank, their splendid robes or palaces, but he deals with them as "men"- and the "happy,"the beautiful, the rich, the noble, moulder back, under his hand, to their native dust in the same manner as the most humble peasant. How forcibly should this teach us not to set our hearts on wealth, and not to seek the honors and wealth of the world as our portion!

Barnes: Job 36:20

Desire not the night - That is, evidently, "the night of death."The darkness of the night is an emblem of death, and it is not uncommon to speak of death in this manner; see Joh 9:4, "The night cometh, when no man can work."Elihu seems to have supposed that Job might have looked forward to death as to a time of release; that so far from "dreading"what he had said would come, that God would cut him off at a stroke, it might be the very thing which he desired, and which he anticipated would be an end of his sufferings. Indeed Job had more than once expressed some such sentiment, and Elihu designs to meet that state of mind, and to charge him not to look forward to death as relief. If his present state of mind continued, he says, he would perish under the "wrath"of God; and death in such a manner, great as might be his sufferings here, could not be desirable.

When people are cut off in their place - On this passage, Schultens enumerates no less than "fifteen"different interpretations which have been given, and at the end of this enumeration remarks that he "waits for clearer light to overcome the shades of this night."Rosenmullcr supposes it means,"Long not for the night, in which nations go under themselves;"that is, in which they go down to the inferior regions, or in which they perish. Noyes renders it, "To which nations are taken away to their place."Urnbroil renders it, "Pant not for the night, to go down to the people who dwell under thee;"that is, to the Shades, or to those that dwell in Sheol. Prof. Lee translates it, "Pant not for the night, for the rising of the populace from their places."Coverdale, "Prolong not thou the time, until there come a night for thee to set other people in thy stead."The Septuagint, "Do not draw out the night, that the people may come instead of them;"that is, to their assistance.

Dr. Good "Neither long thou for the night, for the vaults of the nations underneath them;"and supposes that the reference is to the "catacombs,"or mummy-pits that were employed for burial-places. These are but specimens of the interpretations which have been proposed for this passage, and it is easy to see that there is little prospect of being able to explain it in a satisfactory manner. The principal difficulty in the passage is in the word rendered "cut off,"( עלה ‛âlâh ) which means "to go up, to ascend,"and in the incongruity between that and the word rendered in their place ( תחתם tachthâm ), which literally means "under them."A literal translation of the passage is, "Do not desire the night to ascend to the people under them;"but I confess I cannot understand the passage, after all the attempts made to explain it. The trauslation given by Umbreit, seems best to agree with the connection, but I am unable to see that the Hebrew would bear this. See, however, his Note on the passage. The word עלה ‛âlâh he understands here in the sense of "going away,"or "bearing away,"and the pbrase the "people under them,"as denoting the "Shades"in the world beneath us. The whole expression then would be equivalent to a wish "to die"- with the expectation that there would be a change for the better, or a release from present sufferings. Elihu admonishes Job not to indulge such a wish, for it would be no gain for a man to die in the state of mind in which he then was.

Barnes: Job 36:21

Take heed, regard not iniquity - That is, be cautious that in the view which you take of the divine government, and the sentiments which you express, you do not become the advocate of iniquity. Elihu apprehended this from the remarks in which he had indulged, and regarded him as having become the advocate of the same sentiments which the wicked held, and as in fact manifesting the same spirit. It is well to put a man who is afflicted on his guard against this, when he attempts to reason about the divine administration.

For this hast thou chosen rather than affliction - That is, you have chosen rather to give vent to the language of complaint, than to bear your trials with resignation. "You have chosen rather to accuse divine Providence than to submit patiently to his chastisements.""Patrick."There was too much truth in this remark about Job; and it is still not an uncommon thing in times of trial, and indeed in human life in general. People often prefer iniquity to affliction. They will commit crime rather than suffer the evils of poverty; they will be guilty of fraud and forgery to avoid apprehended want. They will be dishonest to their creditors rather than submit to the disgrace of bankruptcy. They will take advantage of the widow and the fatherless rather than suffer themselves. "Sin is often preferred to affliction;"and many are the people who, to avoid calamity, would not shrink from the commission of wrong. Especially in times of trial, when the hand of God is laid upon people, they "prefer"a spirit of complaining and murmuring to patient and calm resignation to the will of God. They seek relief even in complaining; and think it "some"alleviation of their sufferings that they can "find fault with God.""They who choose iniquity rather than affliction, make a very foolish choice; they that ease their cares by sinful pleasures, escape their troubles by sinful projects, and evade sufferings for righteousness’ sake by sinful compliances against their consciences; these make a choice they will repent of, for there is more evil in the least sin than in the greatest affliction."Henry.

Barnes: Job 36:22

Behold, God exalteth by his power - The object of Elihu is now to direct the attention of Job to God, and to show him that he has evinced such power and wisdom in his works, that we ought not to presume to arraign him, but should bow with submission to his will. He remarks, therefore, that God "exalts,"or rather that God is "exalted,"or "exalts himself"( ישׂגיב yaśagiyb ) by his power. In the exhibition of his power, he thus shows that he is great, and that people ought to be submissive to him. In support of this, he appeals, in the remainder of his discourse, to the "works"of God as furnishing extraordinary proofs of power, and full demonstration that God is exalted far above man.

Who teacheth like him? - The Septuagint renders this, δυνάστης dunastēs - "Who is so powerful as he?"Rosenmuller and Umbreit render it Lord: "Who is Lord like him?"But the Hebrew word ( מורה môreh ) properly means "one who instructs,"and the idea is, that there is no one who is qualified to give so exalted conceptions of the government of God as he is himself. The object is to direct the mind to him as he is revealed in his works, in order to obtain elevated conceptions of his government.

Barnes: Job 36:23

Who hath enjoined him his way? - Who hath prescribed to him what he ought to do? Who is superior to him, and has marked out for him the plan which he ought to pursue? The idea is, that God is supreme and independent; no one has advised him, and no one has a right to counsel him. Perhaps, also, Elihu designs this as a reproof to Job for having complained so much of the government of God, and for being disposed, as he thought, to "prescribe"to God what he should do.

Who can say, Thou hast wrought iniquity? - Thou hast done wrong. The object of Elihu is here to show that no one has a right to say this; no one could, in fact, say it. It was to be regarded as an indisputable point that God is always right, and that however dark his dealings with people may seem, the "reason"why they are mysterious "never is, that God is wrong."

Barnes: Job 36:24

Remember that thou magnify his work - Make this a great and settled principle, to remember that God is "great"in all that he does. He is exalted far above us, and all his works are on a scale of vastness corresponding to his nature, and in all our attempts to judge of him and his doings, we should bear this in remembrance. He is not to be judged by the narrow views which we apply to the actions of people, but by the views which ought to be taken when we remember that he presides over the vast universe, and that as the universal Parent, he will consult the welfare of the whole. In judging of his doings, therefore, we are not to place ourselves in the center, or to regard ourselves as the "whole"or the creation, but we are to remember that there are other great interests to be regarded, and that his plans will be in accordance with the welfare of the whole. One of the best rules for taking a proper estimate of God is that proposed here by Elihu - to remember that he is great.

Which men behold - The Vulgate renders this, "de quo cecinerunt viri" - "concerning which men sing."The Septuagint, ὧν ἦρξαν ἄνδρες hōn ērxan andres - "over which men rule."Schultens accords with the Vulgate. So Coverdale renders it, "Whom all men love and praise."So Herder and Noyes understand it, "Which men celebrate with songs."This difference of interpretation arises from the ambiguity of the Hebrew word ( שׁררוּ shor^e rû ) some deriving it from שׁור shûr , "to go round about, and then to survey, look upon, examine"; and some from שׁיר shı̂yr , "to sing, to celebrate."The word will admit of either interpretation, and either will suit the connection. The sense of "seeing"those works, however, better agrees with what is said in the following verse, and perhaps better suits the connection. The object of Elihu is not to fix the attention on the fact that people "celebrate"the works of God, but to turn "the eyes to the visible creation,"as a proof of the greatness of the Almighty.

Barnes: Job 36:25

Every man may see it - That is, every man may look on the visible creation, and see proofs there of the wisdom and greatness of God. All may look on the sun, the moon, the stars; all may behold the tempest and the storm; all may see the lightning and the rain, and may form some conception of the majesty of the Most High. The idea of Elihu here is, that every man might trace the evidences that God is great in his works.

Man may behold it afar off - His works are so great and glorious that they make an impression even at a vast distance. Though we are separated from them by a space which surpasses the power of computation, yet they are so great that they fill the mind with vast conceptions of the majesty and glory of their Maker. This is true of the heavenly bodies; and the more we learn of their immense distances from us, the more is the mind impressed with the greatness and glory of the visible creation.

Barnes: Job 36:26

Behold, God is great, and we know him not - That is, we cannot fully comprehend him; see the notes at Job 11:7-9.

Neither can the number of his years be searched out - That is, he is eternal. The object of what is said here is to impress the mind with a sense of the greatness of God, and with the folly of attempting fully to comprehend the reason of what he does. Man is of a few days, and it is presumption in him to sit in judgment on the doings of one who is from eternity. We may here remark that the doctrine that there is an Eternal Being presiding over the universe, was a doctrine fully held by the speakers in this book - a doctrine far in advance of all that philosophy ever taught, and which was unknown for ages in the lands on which the light of revelation never shone.

Barnes: Job 36:27

For he maketh small the drops of water - Elihu now appeals, as he proposed to do, to the works of God, and begins with what appeared so remarkable and inexplicable, the wisdom of God in the rain and the dew, the tempest and the vapor. That which excited his wonder was, the fact in regard to the suspension of water in the clouds, and the distilling of it on the earth in the form of rain and dew. This very illustration had been used by Eliphaz for a similar purpose (Notes, Job 5:9-10), and whether we regard it as it "appears"to people without the light which science has thrown upon it, or look at the manner in which God suspends water in the clouds and sends it down in the form of rain and dew, with all the light which has been furnished by science, the fact is one that evinces in an eminent degree the wisdom of God. The word which is rendered "maketh small"( גרע gâra‛ ), means properly "to scrape off, to detract, to diminish, to take away from."In the Piel, the form used here, it means, according to Gesenius, "to take to one’ s self, to attract;"and the sense here, according to this, is, that God attracts, or draws upward the drops of water. So it is rendered by Herder, Noyes, Umbreit, and Rosenmuller. The idea is, that he "draws up"the drops of the water to the clouds, and then pours them down in rain. If the meaning in our common version be retained, the idea would be, that it was proof of great wisdom in God that the water descended in "small drops,"instead of coming down in a deluge; compare the notes at Job 26:8.

They pour down rain - That is, the clouds pour down the rain.

According to the vapour thereof - - לאדו l^e 'êdô . The idea seems to be, that the water thus drawn up is poured down again in the form of a "vapory rain,"and which does not descend in torrents. The subject of admiration in the mind of Elihu was, that water should evaporate and ascend to the clouds, and be held there, and then descend again in the form of a gentle rain or fine mist. The reason for admiration is not lessened by becoming more fully acquainted with the laws by which it is done than Elihu can be supposed to have been.

Barnes: Job 36:28

Upon man abundantly - That is, upon many people. The clouds having received the ascending vapor, retain it, and pour it down copiously for the use of man. The arrangement, to the eye even of one who did not understand the scientific principles by which it is done, is beautiful and wonderful; the beauty and wonder are increased when the laws by which it is accomplished are understood. Elihu does not attempt to explain the mode by which this is done. The fact was probably all that was then understood, and that was sufficient for his purpose. The Septuagint has given a translation of this verse which cannot be well accounted for, and which is certainly very unlike the original. It is, "But when the clouds east a shade over the dumb creation, he impresseth a care on beasts, and they know the order for retiring to rest - κοίτης τάξιν koitēs taxin . At all these things is not their understanding confounded? And is not thy heart starting from thy body?"

Barnes: Job 36:29

Also, can any understand the spreadings of the clouds? - The out spreading - the manner in which they expand themselves over us. The idea is, that the manner in which the clouds seem to "spread out,"or unfold themselves on the sky, could not be explained, and was a striking proof of the wisdom and power of God. In the early periods of the world, it could not be expected that the causes of these phenomena would be known. Now that the causes "are"better known, however, they do not less indicate the wisdom and power of God, nor are these facts less fitted to excite our wonder. The simple and beautiful laws by which the clouds are suspended; by which they roll in the sky; by which they spread themselves out - as in a rising tempest, and by which they seem to unfold themselves over the heavens, should increase, rather than diminish, our conceptions of the wisdom and power of the Most High.

Or, the noise of his tabernacle - Referring, doubtless, to thunder. The clouds are represented as a tent or pavilion spread out for the dwelling of God (compare the notes at Isa 40:22), and the idea here is, that the noise made in a thunder-storm is in the unique dwelling of God. Herder well expresses it, "The fearful thunderings in his tent,"compare Psa 18:11 -

He made darkness his secret place,

His pavilion round about him were dark waters and thick clouds of the skies.

The sense here is, who can understand and explain the cause of thunder? The object of Elihu in this is, to show how great and incomprehensible is God, and nature furnishes few more impressive illustrations of this than the crash of thunder.

Barnes: Job 36:30

Behold, he spreadeth his light upon it - That is, upon his tabernacle or dwelling-place - the clouds. The allusion is to lightning, which flashes in a moment over the whole heavens. The image is exceedingly beautiful and graphic. The idea of "spreading out"the light in an instant over the whole of the darkened heavens, is that which Elihu had in his mind, and which impressed him so forcibly. On the difficulty in regard to the translation of the Septuagint here, see Schleusner on the word ἡδὼ hēdō .

And covereth the bottom of the sea - Margin, "roots."The word roots is used to denote the bottom, as being the lowest part of a thing - as the roots of a tree. The meaning is that he covers the lowest part of the sea with floods of waters; and the object of Elihu is to give an exalted conception of the greatness of God, from the fact that his agency is seen in the higlest and the lowest objects. He spreads out the clouds, thunders in his tabernacle, diffuses a brilliant light over the heavens, and at the same time is occupied in covering the bottom of the sea with the floods. He is Lord over all, and his agency is seen every where. The highest and the lowest objects are under his control, and his agency is seen above and below. On the one hand, he covers the thick and dense clouds with light; and on the other, he envelopes the depth of the ocean in impenetrable darkness.

Barnes: Job 36:31

For by them judgeth he the people - By means of the clouds, the rain, the dew, the tempest, and the thunderbolt. The idea seems to be, that he makes use of all these to execute his purposes on mankind. He can either make them the means of imparting blessings, or of inflicting the severest, judgments. He can cause the tornado to sweep over the earth; he can arm the forked lightning against the works of art; he can withhold rain and dew, and spread over a land the miseries of famine.

He giveth meat in abundance - That is, by the clouds, the dew, the rain. The idea is, that he can send timely showers if he chooses, and the earth will be clothed with plenty. All these things are under his control, and he can, as he pleases, make them the means of comfort to man, or of punishing him for his sins; compare Psa 65:11-13.

Barnes: Job 36:32

With clouds he covereth the light - The Hebrew here is, על־כפים ‛al - kaphiym - "upon his hands."Jerome, "In manibus abscondit lucem,""he hideth the light in his hands."Septuagint, Ἐπὶ χειρῶν ἐκάλυψε φῶς Epi cheirōn ekalupse fōs - "he covereth the light in his hands."The allusion is, undoubtedly, to the lightning, and the image is, that God takes the lightning in his hands, and directs it as he pleases. There has been great variety however, in the exposition of this verse and the following. Schultens enumerates no less than "twenty-eight"different interpretations, and almost every commentator has had his own view of the passage. It is quite evident that our translators did not understand it, and were not able to make out of it any tolerable sense. What idea they attached to the two verses Job 36:32-33, it would be very difficult to imagine, for what is the meaning Job 36:33 of the phrase, "the cattle also concerning the vapor?"

The general sense of the Hebrew appears to be, that God controls the rapid lightnings which appear so vivid, so quick, and so awful; and that he executes his own purposes with them, and makes them, when he pleases, the instruments of inflicting punishment on his foes. The object of Elihu is to excite admiration of the greatness of God who is "able"thus to control the lightning’ s flash, and to make it an obedient instrument in his hands. The particular expression before us, "By his hands he covereth the light,"seems to mean that he seizes or holds the lightning in his hands (Herder), or that he covers over his hands with the lightning (Umbreit), and has it under his control. Prof. Lee supposes that it means, that he holds the lightning in the palms of his hands, or between his two hands, as a man holds a furious wild animal which he is about to let loose for the purpose of destroying. With this he compares the expression of Shakespeare, "Cry havock, and let slip the dogs of war. There can be no doubt, I think, that the phrase means that God has the lightning under his control that it is in his hands, and that he directs it as he pleases. According to Umbreit (Note) the allusion is to the "double use"which God makes of light, in one hand holding the lightning to destroy his foes, and in the other the light of the sun to bless his friends, as he makes use of the rain either for purposes of destruction or mercy. But this idea is not conveyed in the Hebrew.

And commandeth it not to shine - The phrase "not to shine"is not in the Hebrew, and destroys the sense. The simple idea in the original is, "he commandeth it;"that is, he has it under his control, directs it as he pleases, makes use even of the forked lightning as an instrument to execute his pleasure.

By the cloud that cometh betwixt - The words "the cloud"are also inserted by our translators, and destroy the sense. There is no allusion to a cloud, and the idea that the light is intercepted by any object is not in the original. The Hebrew word ( במפגיע b^e mapgiy‛ ) means "in occurring, in meeting, in striking upon,"(from פגע pâga‛ - to strike upon, to impinge to fall upon, to light upon), and the sense here would be well expressed’ by the phrase "in striking."The idea is exactly that which we have when we apply the word "strike"or "struck"to lightning, and the meaning is, that he gives the lightning commandment "in striking,"or when "it strikes."Nothing could better answer the purpose of an illustration for Elihu in exciting elevated views of God, for there is no exhibition of his power more wonderful than that by which he controls the lightning.

Barnes: Job 36:33

The noise thereof showeth concerning it - The word "noise"here has been inserted by our translators as a version of the Hebrew word ( רעו rê‛ô ), and if the translators attached any idea to the language which they have used, it seems to have been that the noise attending the lightning, that is, the thunder, furnished an illustration of the power and majesty of God. But it is not possible to educe this idea from the original, and perhaps it is not possible to determine the sense of the passage. Herder renders it, "He pointeth out to them the wicked."Prof. Lee, "By it he announceth his will."Umbreit, "He makes known to it his friend;"that is, he points out his friend to the light, so that it may serve for the happiness of that friend. Noyes, "He uttereth to him his voice; to the herds and the plants."Rosenmuller,"He announces what he has decreed against people, and the flocks which the earth has produced."

Many other expositions have been proposed, and there is no reasonable ground of hope that an interpretation will be arrived at which will be free from all difficulty. The principal difficulty in this part of the verse arises from the word רעו rê‛ô , rendered in our version, "The noise thereof."This may be from רוע rûa‛ , and may mean a noise, or outcry, and so it is rendered here by Gesenius, "He makes known to him his thunder, that is, to man, or to his enemies."Or the word may mean "his friend,"as the word רע rêa‛ is often used; Job 2:11; Job 19:21; Pro 27:17; Son 5:16; Hos 3:1. Or it may denote "will, thought, desire;"Psa 139:2, Psa 139:17. A choice must be made between these different meanings according to the view entertained of the scope of the passage. To me it seems that the word ""friend""will better suit the connection than anyone of the other interpretations proposed. According to this, the idea is, that God points out "his friends"to the lightning which he holds in his hand, and bids it spare them. He has entire control of it, and can direct it where he pleases, and instead of sending it forth to work indiscriminate destruction, he carefully designates those on whom he wishes it to strike, but bids it spare his friends.

The cattle also concerning the vapour - Margin, "that which goeth up."What idea the translators attached to this phrase it is impossible now to know, and the probability is, that being conscious of utter inability to give any meaning to the passage, they endeavored to translate the "words"of the original as literally as possible. Coverdale evidently felt the same perplexity, for he renders it, "The rising up thereof showeth he to his friends and to the cattle."Indeed almost every translator and expositor has had the same difficulty, and each one has proposed a version of his own. Aa examination of the "words"employed is the only hope of arriving at any satisfactory view of the passage. The word rendered "cattle"( מקנה miqneh ), means properly:

(1) expectation, hope, confidence; Eze 28:26; Ezr 10:2;

(2) a gathering together, a collection, as

\tx1080 \tx1710 (a) of waters, Gen 1:10; Exo 7:19,

(b) a gathering together, a collection, or company of people, horses, etc. - a caravan. So it may possibly mean in 1Ki 10:28, where interpreters have greatly differed.

The word "cattle,"therefore, by no means expresses its usual signification. That would be better expressed by "gathering, collecting,"or "assembling."The word rendered also ( אף 'aph ), denotes:

(1) also, even, more, besides, etc., and

(2) "the nose,"and then "anger"- from the effect of anger in producing hard breathing, Pro 22:24; Deu 32:22; Deu 29:20.

Here it may be rendered, without impropriety, "anger,"and then the phrase will mean, "the collecting, or gathering together of anger."The word rendered "vapour"( עולה ‛ov^e lâh - if from עלה ‛âlâh ), means that which "ascends,"and would then mean anything that ascends - as smoke, vapor; or as Rosenmuller supposes, what "ascends"or "grows"from the ground - that is, plants and vegetables, And so Umbreit, "das Gewachs "- "plants of any kind." Note. But with a slight variation in the pointing עולה ‛ov^e lâh - instead of עולה ‛oleh ), the word means "evil, wickedness, iniquity"- from our word "evil;"Job 24:20; Job 6:29; Job 11:14; Job 13:7; and it may, without impropriety, be regarded as having this signification here, as the points have no authority. The meaning of the whole phrase then will be, "the gathering, or collecting of his wrath is upon evil, that is, upon the wicked;"and the sense is, that while, on the one hand, God, who holds the lightning in his hands, points out to it his friends, so that they are spared; on the other hand the gathering together, or the condensation, of his wrath is upon the evil. That is, the lightnings - so vivid, so mighty, and apparently so wholly beyond law or control, are under his direction, and he makes them the means of executing his pleasure. His friends are spared; and the condensation of his wrath is on his foes. This exposition of the passage accords with the general scope of the remarks of Elihu, and this view of the manner in which God controls even the lightning, was one that was adapted to fill the mind with exalted conceptions of the majesty and power of the Most High.

Poole: Job 36:2

Suffer me a little give me thy patient attention but a little longer; and I

will show thee that I have not said all that can be said to justify God’ s proceedings against thee.

Poole: Job 36:3

From afar i.e. from remote times, and places, and things. I will not confine my discourse to thy particular case, but will justify God by declaring his great and glorious works of creation and providence, both in the heaven and earth, and the manner of his dealing with men in other parts and ages of the world; for these are the chief heads of the following discourse, and therefore the best comment upon this general expression.

I will acknowledge that which is true, that God is righteous. He adds the words,

my Maker either,

1. As an argument or evidence of God’ s righteousness; partly, because it is not likely that God should be unjust to his own creatures, since even men are not only just, but kind, to their own works and relations; and partly, because the work of creation gave unto God an absolute right and power to dispose of Job as he saw fit, as the potter hath power over the clay, Rom 9:21 , and therefore there was no foundation for unrighteousness, nor any temptation upon God to do it; and partly, because man’ s Maker must needs be a being of all possible perfection, and therefore one of perfect righteousness. Or,

2. As a motive or obligation upon him to plead God’ s cause. I do not engage myself in this controversy out of a pragmatical or contentious humour, nor out of any prejudice or ill-will to thee, but merely from the sense of my duty to my blessed Creator. Withal he reflects upon Job as guilty of great folly and ingratitude in contending with him, in or by whom he lived, and moved, and had his being.

Poole: Job 36:4

I will not speak any thing against my own conscience, nor against truth, either to flatter God, or to vex thee, as thou supposest thy other friends have done, Job 13:7 , and elsewhere.

He that is perfect in knowledge is with thee This is meant either,

1. Of God. Thou hast to do with a God of perfect knowledge, by whom all Shy words and actions. are weighed; and therefore hast need to be more wary and circumspect in thy expressions and behaviour. Or rather,

2. Of himself, as the former part of the verse is. And he speaketh of himself in the third person, for modesty’ s sake. He speaks not of absolute, but of comparative perfection. And whatsoever perfection of knowledge he had, he doth not ascribe it to himself, but to God’ s Spirit, Job 32:8 . And the meaning may be this, Thou hast not to do with a novice, but with one who hath accurately considered, and through God’ s grace doth fully understand, these matters; therefore hearken to me. But the word rendered

perfect signifieth also sincere , or upright , or right . And this may seem best to agree with the former clause, wherein he saith that he would not speak what he knew to be false; and now he adds, that he was and would be upright in the use of his knowledge, or in the delivery of his opinion in this matter, and not be biassed by any passion or prejudice, either to speak otherwise than he thought, or to judge otherwise than he should.

Poole: Job 36:5

His greatness doth not make him (as it doth men) to scorn, or despise, or oppress the meanest. Though he may do what he pleaseth, and none can hinder him, yet he will not use it to do any man wrong, as Job seemed to insinuate, Job 10:3 19:7 23:13 . His strength is guided by wisdom, and therefore cannot be employed to do any thing unbecoming God, or unjust to his creatures; for either of these is folly. Or,

in strength or virtue of heart ; for the and is not in the Hebrew. So the sense is, He is truly magnanimous, of a great and generous mind or heart, and therefore not unrighteous; for all injustice proceeds from littleness or weakness of heart. Truly great souls scorn unjust actions.

Poole: Job 36:6

He preserveth not the life of the wicked to wit, for ever; but will in his due time forsake them, and give them up to the destroyer. Or, he doth not or will not preserve , is put for he will certainly and dreadfully destroy , by the figure called meiosis , used Pro 17:21 , and oft elsewhere.

Giveth right to the poor he doth uphold, and he certainly will in his time deliver, his poor oppressed ones from all their oppressors.

Poole: Job 36:7

He never ceaseth to care for and watch over

the righteous no, not when they are afflicted or persecuted, when he may seem to neglect them. Though they may be oppressed for a time, yet ofttimes he not only delivers them, but also raiseth them to the highest honour and happiness in this life; compare 1Sa 2:8 Psa 113:7,8 ; and their felicity is more stable and permanent than that of the wicked. Having mentioned the cause, that God did establish them ; he now mentions the effect, that they are or continue to be exalted ; they are not cast down from their dignity, as the wicked commonly are.

Poole: Job 36:8

If through the vicissitude of worldly affairs, and the righteous judgment of God upon them for their sins, they be brought from their throne into a prison, as sometimes hath been done.

Poole: Job 36:9

Their work i.e. their evil works, as the next clause explains and limits it. By these afflictions he brings them to a sight of their sins and to repentance, which is the way and means of their recovery.

That they have exceeded that they have greatly sinned by abusing their power and prosperity; which even good men are too prone to do.

Poole: Job 36:10

i.e. He enableth and inclineth them to hearken to what God speaks by the rod, who would not hear in the time of their prosperity; like them Jer 22:21 .

To discipline or, to instruction , i.e. to receive instruction; or, to chastening , i.e. to hear the rod, and who hath appointed it, as is said, Mic 6:9 .

Commandeth either by his word or Spirit accompanying the affliction, and discovering the mind and will of God in this dispensation.

That they return from iniquity which is the chief cause of their calamity.

Poole: Job 36:11

If they obey God’ s admonition and command.

They shall spend their days in prosperity they shall be restored to their farmer prosperity, and shall live and die in it. This he speaks according to the tenor of God’ s promises, especially in the Old Testament state of the church, and according to the common course and method of God’ s providence, which Elihu and other good men had observed.

Their years in pleasures abounding in worldly comforts, and being enabled by God to rejoice in them, which is God’ s gift, Ecc 3:13 , and delighting themselves in God’ s love and favour to them.

Poole: Job 36:12

If they the righteous, spoken of Job 35:7 , opposed to the hypocrites here following, Job 35:13 ; for even good men may sometimes be disobedient to Divine admonitions, and may suffer deeply, yea, even death itself, for their folly: see 1Co 11:30 .

Without knowledge in or for their ignorance, or inadvertency, or folly. Or, because they are without knowledge; because they are foolish, or brutish, and will not learn the lessons which God so plainly teacheth them.

Poole: Job 36:13

The hypocrites in heart such as are truly void of that piety which they profess; whereby he either secretly insinuates that Job was such a one; or gives him this occasion to search himself whether he were not so; or rather, admonisheth him not to carry himself like such a one, as he had hitherto done, and for which he reproved him, Job 34:8 .

Heap up wrath i.e. by their impious and obstinate carriage in all conditions, they treasure up God’ s wrath against themselves.

They cry not unto God for help. They live in the gross neglect of God and of prayer.

When he bindeth them to wit, with the cords of affliction, expressed Job 34:8 , which is mentioned as an aggravation of their wickedness; because even wicked men, if not profligately bad, will seek God in time of affliction, Hos 5:15 . Withal he secretly reflects upon Job as one that behaved himself like a wicked man, because though he cried out of God in way of complaint, yet he did not cry unto him by humble supplication.

Poole: Job 36:14

They die in youth they provoke God to cut them off before their time. Heb. Their soul (i.e. they themselves) shall die in youth . Their life is ; or, their life shall die or be extinct; which verb is understood out of the former clause, after the manner of the Hebrews.

The unclean or, the filthy , or whoremongers , or sodomites ; to whose destruction (which happened not long before this time) he may seem to allude. The sense is, they shall die by some dreadful and exemplary stroke of Divine vengeance.

Poole: Job 36:15

i.e. Causeth them to hear, and understand, and do the will of God; hearing being oft put for obeying . And this latter clause seems to be added, to intimate that he will not deliver all afflicted persons, but only those whose ears he openeth to receive his counsels.

In oppression i.e. in the time of their oppression. Or, by oppression or tribulation , as the means of opening their ears and hearts.

Poole: Job 36:16

Even so if thou hadst opened thine ear to God’ s counsels, and humbled thyself under his correcting hand, and sued to God for mercy,

would he have removed thee as this verb is used, 2Ch 18:31 . Or, allured , or enticed , or persuaded thee , as the word properly signifies; which possibly may here be emphatical, and may imply, as that Job had by his sins brought himself into these straits, so that God would have brought him out of them by the usual and regular way, to wit, by persuading him to turn from his sins, and humbly and earnestly to cry to God for mercy, which if he had complied with, God would have delivered him.

Out of the strait Heb. out of the mouth or jaws of tribulation ; which like a wild beast was read to swallow him up.

Into a broad place i.e. into a state of ease and freedom.

Thy table thy dishes, or the food in them.

Poole: Job 36:17

The judgment or, the cause , or sentence , as the word most properly signifieth. Thou hast fully pleaded their cause, and justified the hard and reproachful speeches which wicked men in their rage utter against God, condemning God and justifying themselves.

Judgment and justice take hold on thee or, therefore (which is oft understood) the sentence and judgment (or, the judicial sentence , to wit, of the wicked now mentioned) shall take hold on thee. Thou hast maintained their cause against God, and God shall pass against thee their sentence, or the sentence of condemnation due to such wicked men.

Poole: Job 36:18

Because there is wrath to wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God’ s wrath against thee; therefore look to thyself, and reconcile thyself to God by true repentance whilst thou mayst, and before sentence be executed upon thee.

Beware: this is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases, and that before this Hebrew particle pen , as Gen 3:22 11:4 42:4 Isa 36:8 . See the like also Mat 25:9 Act 5:39 .

With his stroke properly, with the stroke of his hand or foot. It is an allusion to men, who oft express their anger by clapping their hands, or stamping with their feet.

Then a great ransom cannot deliver thee for if once God’ s wrath take hold of thee, and sentence be executed upon thee before thou dost repent and humble thyself to thy judge, neither riches, nor friends, no, nor any person or thing in heaven and earth, can redeem thee; no ransom or price will be accepted for thee.

Poole: Job 36:19

If thou couldst recover thy lost wealth or strength, or thy friends would employ theirs on thy behalf, neither could the one ransom thee, nor the other rescue thee.

Poole: Job 36:20

Desire not the night either,

1. Properly, that in it thou mayst find some ease or rest, as men usually do. But this Job did not much desire, for he complains that his nights were as restless as his days. Or rather,

2. Metaphorically, the night of death, which is called the night both in Scripture, as Joh 9:4 , and in other writers; and which Job had oft and earnestly desired, and even thirsted after, as this verb notes. See Job 7:15 . And this seems best to agree with the foregoing counsel, Job 36:18 , beware lest he take thee away with his stroke ; for then, saith he, thou art irrecoverably lost and gone; and therefore take heed of thy foolish and oft-repeated desire of death, lest God inflict it upon thee in great anger. When ; or, by which; which words are oft understood in divers texts of Scripture. People ; even whole nations and bodies of people, which are all God’ s creatures as well as thou, and yet are not spared by him, but cut off in wrath, and many of them sent from one death to another; take heed therefore thou be not added to the number.

Are cut off Heb. are made to ascend , i.e. to vanish, or perish, or die, as this verb is oft used, as Job 18:16 Psa 102:24 .

In their place in their several places where they are; or suddenly, before they can remove out of the place where the hand and stroke of God finds them; or in the place where they are settled and surrounded with all manner of comforts, and supports, and friends, all which could not prevent their being cut off. Possibly this phrase may allude to that expression of Job’ s, Job 29:18 , I shall die in my nest .

Poole: Job 36:21

Regard not iniquity or, look not to it , to wit, with an approving or coveting eye, as this word is used, Pro 23:31 . Thou hast chosen rather to quarrel with God, and censure his judgments, than humbly and quietly to submit to them, and to wait upon God by faith and prayer for deliverance in his time and way.

Poole: Job 36:22

God exalteth or, is high , or exalted; the active verb being taken intransitively; which is not unusual in the Hebrew tongue. This is a proper argument to force the foregoing counsels. God is omnipotent; and therefore can with great facility either punish thee far worse, if thou be obstinate and refractory; or deliver thee, if thou dost repent and return to him.

Who teacheth like him? he is also infinitely wise as well as powerful; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world, or to order thy affairs; but know that whatsoever he doth with thee, or with any other men, is best to be done. And therefore be willing to learn from him. Learn obedience by the things which thou sufferest from him; and do not follow thy own fancies or affections, but use the methods which God hath taught thee to get out of thy troubles, by submission, and prayer, and repentance. The words may be rendered, what lord is like him ? For the word moreb in the Chaldee dialect signifies a lord . This translation suits with the former clause of this verse; but ours agrees well enough with that, and is confirmed by the following verse.

Poole: Job 36:23

His way wherein he would walk, i.e. what courses and methods he should use in the administration of human affairs. If he had a superior Lord who gave him laws for his actions, he might be accountable to him, and questionable for what he did; but he is supreme, absolute, and uncontrollable, who hath no law to regulate him but his own holy nature and blessed will. And therefore how rash, and impudent, and absurd a thing is it for any man to censure his proceedings!

Thou hast wrought iniquity thou hast swerved from the law and rule given to thee.

Poole: Job 36:24

Remember call to mind this thy duty, and take this matter into thy more serious thoughts, and it will prevent thy horrible mistakes and miscarriages.

That so this Hebrew particle is used here, Job 36:10 3:12 .

His work or, his works , the singular number being put for the plural, every work which he doth; do not condemn any of his providential works towards thee or others, but adore and glorify them, as done with admirable wisdom, and justice, and faithfulness.

Which men behold to wit, with admiration and astonishment; which by their greatness and glory draw the eyes and minds of all men towards them; which deserve to be entertained with adoration and reverence of all men, not with censure and reproach.

Poole: Job 36:25

May see it to wit, his work, last mentioned. The power, and wisdom, and greatness of God is so manifest in all his works, that all who are not blind or stupid must needs see and acknowledge it.

Man may behold it afar off the works of God are so great and conspicuous, that they may be seen at a great distance; whereas little things cannot be seen, unless we be near them. This translation and interpretation seems better to agree with the context than that which is more common, man doth behold it (i.e. God’ s work or works)

afar off i.e. they see them darkly and imperfectly, as things at a great distance, but not clearly and plainly, as things near at hand; and therefore they are so apt to mistake them, and misjudge of them.

Poole: Job 36:26

God is great infinite in majesty, and power, and wisdom, and all perfections, and therefore just in all his ways. We

know him not to wit, perfectly. Though we see something of him in his works, as was now said, yet we see and know but little of him in comparison of that which is in him. He is incomprehensibly great in his essence and in his works, and therefore be not so rash, O Job, as to censure those ways of God which thou canst not fully understand. He is from everlasting to everlasting, eternal, as in his being, so in all his counsels; which therefore must be infinitely wise, and above the comprehension of short-lived men.

Poole: Job 36:27

Having affirmed that God’ s works are incomprehensibly great and glorious, he now enters upon the proof of it; and he proveth it from the most common and visible works of nature and providence, which if thoroughly considered, are full of wonder, and past the reach of the greatest philosophers, who indeed speak of them only by guess, and by their innumerable disputations about them discover their ignorance in them. And hence he leaves it to Job to consider how incomparably more deep and unconceivable the secret counsels and judgments of God must needs be, and therefore how foolish and presumptuous a thing it was for him to judge and censure them.

He maketh small the drops of water i.e. he orders matters so wisely and graciously, that the waters which are in the clouds do not fall down at once in spouts, or rivers, or seas; which would be both unprofitable and pernicious to the earth, and to mankind; but by degrees, and in drops; which is best for men’ s safety and comfort, and for the refreshment of the earth. And this he observes as a wonderful work of God, without whose providence herein those waters might constantly or commonly fall in spouts, as sometimes part of them hath done.

They either the waters, last mentioned; or the clouds, as it is expressed in the next verse; or the active verb is used impersonally, which is frequent in the Hebrew language, they pour down rain , for the rain is poured down .

Pour down or, melt or dissolve ; which word is borrowed from metallists, who dissolve metals with fire, and then pour them forth by degrees and in parcels; as the clouds are dissolved, and then poured forth in drops, as was now expressed.

According to the vapour thereof i.e. according to the proportion of vapours which the heat of the sun hath drawn up from the earth or sea into the clouds. Or,

into the vapour thereof So it notes that great work of God, by which the rain is first made of vapours, and afterwards resolved into vapours, or into the matter of succeeding vapours, by a constant rotation and reciprocation.

Poole: Job 36:28

In such plenty as the necessities of the earth require; which also is a wonderful work of God.

Poole: Job 36:29

Of the clouds or rather, of a cloud , as it is in the Hebrew; whence it comes to pass that a small cloud, no bigger than a man’ s hand, doth suddenly spread over the whole heavens: how the clouds come to be suddenly gathered together, and so condensed as to bring forth thunder and lightning, which here follows.

The noise of his tabernacle i.e. the thunder produced in the clouds, which are oft called God’ s tent or tabernacle, as Psa 18:1 104:3 , because there he ofttimes seems to dwell, and gives forth tokens of his powerful and glorious presence in those mighty works of thundering and lightning, wherewith men are frequently astonished and affrighted.

Poole: Job 36:30

His light i.e. the lightning; of which the whole context speaks, which is fitly called God’ s light , as it is called God’ s lightning , Psa 144:6 , because God only can light it.

Upon it i.e. upon the cloud, which is in a manner the candlestick in which God sets up this light.

Covereth the bottom of the sea the lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it, and spreading itself upon it, and so covering it like a gay and glorious garment, suddenly cast over and covering the body of a man or woman; or as God is said to cover himself with light as with a garment , Psa 104:2 .

Poole: Job 36:31

By thunder and lightning he manifests his displeasure and executes his judgments against ungodly people or countries.

He giveth meat in abundance or, and (which conjunction is oft understood) he giveth meat , &c., i.e. by the selfsame clouds he punisheth wicked men by thunder and lightning, and provideth for others by those plentiful showers which accompany them.

Poole: Job 36:32

With clouds with thick and black clouds spread over the whole heavens, as it is in times of great thunders and lightnings. Heb. With hands ; either the clouds are so called for their resemblance to hands, 1Ki 18:4,1 , as being hollow and spread abroad; or the meaning is, that God covereth the light as it were by the hollow of his hand, as a man sometimes covers the light of a candle.

The light either the lightning, or rather the sun, which is fitly called light, Job 31:26 Psa 136:7 , as being the fountain of light.

Commandeth it not to shine or, giveth a charge concerning it , to wit, that it shall be covered; or, forbiddeth it , as this Hebrew word, joined with this proposition, usually signifies, as Gen 2:17 28:6 1Ki 2:43 11:11 , and elsewhere, i.e. hindereth it, as it were by an express command or prohibition, from its usual and proper work, to wit, from shining.

That cometh betwixt which God interposeth as a veil between the sun and earth; by which he doth, as it were, deliver his command or prohibition to the sun, that he should not shine.

Poole: Job 36:33

The noise thereof to wit. of or within the black or thick cloud, spoken of Job 36:32 . Or, his , i.e. God’ s, noise , to wit, the thunder, which is called God’ s voice , Psa 29:4,5 .

Showeth concerning it to wit, the rain, which is the principal subject of these verses, of which he speaketh expressly Job 36:27,28 ; and of its companions, the clouds, and thunder and lightning, in all the following verses. The sense is, The thunder gives notice of the approaching rain. And as the thunder, so also the cattle , showeth (which verb is, understood out of the foregoing clause, after the manner) concerning the vapour , i.e. concerning the coming of the rain; but he puts vapour for the rain, because divers cattle are very sagacious in this matter, and do not only perceive the rain when it is ready to fall, but foresee it at some distance by the vapours, which are drawn up by the sun in great abundance, and by divers motions and actions, give men timely notice of it, as hath been observed not only by husbandmen, but also by learned authors.

Haydock: Job 36:1

He shall. He would have prevented thee from falling into this irremediable distress, if thou hadst imitated the poor who trust in Him. (Calmet) ---

Yea, he will still restore thee to favour, if thou wilt repent. (Haydock) ---

He will fill thee with joy and plenty. (Menochius) ---

Foundation. Hebrew, where there is not straitness. (Protestants) He would have rescued thee from distress, and set thee at large. (Haydock) ---

The psalmist often speaks in the same language. (Calmet)

Haydock: Job 36:3

Beginning. Hebrew, "afar" from that God, who is ancient, and not of human invention; (Jeremias xxiii. 23.) or from the consideration of the heavens. Nothing could be more magnificent than the descriptions which conclude this fourth part of the discourse. (Calmet)

Haydock: Job 36:4

Lie. Every orator will promise to speak the truth, and will do so sometimes to gain credit. (Worthington) ---

Shall be. Hebrew, "is with thee." Thou art not devoid of sense, and thou wilt (Calmet) surely approve my reasons, which are suggested by the God of all knowledge. (Haydock)

Haydock: Job 36:5

God. Septuagint, "Know that the Lord will not cast away the innocent." Theodotion continues to ver. 12: "The mighty, in strength of heart, (Wisdom vi.) will not make the impious live, and will render judgment to the poor." (Haydock) ---

They seem to have read Thom, which is now wanting in Hebrew. (Calmet) ---

"Behold God is mighty, and despiseth not any: mighty in strength and wisdom." (Protestants) (Haydock) ---

Eliu begins to prove that God administers justice to all equally. (Calmet)

Haydock: Job 36:7

Just. Hebrew, Syriac, &c., "the just man, he will place him with kings on the throne." (Calmet) ---

Exalted, or "extolled" for ever, if they have done well. (Worthington) ---

He always disposes of kingdoms. (Menochius)

Haydock: Job 36:9

Violent, while in power and on the throne, or because even in a private station, their will has risen up in rebellion against God. (Haydock) ---

Poverty and afflictions are scourges, which are often inflicted by mercy, to bring us to a sense of duty. (Calmet)

Haydock: Job 36:10

Ear, by secret inspirations, or by the admonition of pastors. (Calmet) ---

Afflictions will also speak louder to them than any orator. (Haydock)

Haydock: Job 36:12

Folly. Hebrew, "without knowledge." He speaks of princes, (Calmet) and of all the wicked, who have not known the day of their visitation. (Haydock) ---

They shall suffer the punishment prepared for fools or wicked men. (Menochius)

Haydock: Job 36:13

Bound, in misery and evil habits. They will not have recourse to God by humble prayer, though they perceive his displeasure, and design in punishing them.

Haydock: Job 36:14

Storm. Hebrew and Septuagint, "in youth," (Haydock) being suddenly cut off, without having deplored the sins of their youth. (Calmet) ---

Effeminate. Hebrew, "the consecrated" to prostitution. Eliu compares those who will not attend unto God, to the most infamous characters. (Calmet) ---

Septuagint, "and let their life be taken away by the angels" (Haydock) of death, chap. xxxiii. 23. (Calmet) ---

He may allude to the impure Sodomites. (Menochius)

Haydock: Job 36:17

Recover. Thou shalt be treated as thou hast treated others. Hebrew is not well understood. It may be, "Thou hast spoken like the impious; but judgment and justice rule. ( 18 ) Beware lest wrath overtake thee, so that thy prayers may not avert it. ( 19 ) Will He regard thy cries, thy riches, gold or strength?" (Calmet)

Haydock: Job 36:19

Without, or before thou be forced by tribulation. (Menochius) ---

Lay aside all sentiments of pride, (St. Gregory) or keep in awe the mighty, who administer justice in thy name. (Menochius) ---

Protestants, "Will he esteem thy riches? No, not gold, nor all the forces of strength." Septuagint, "Let not a willing mind incline thee unjustly to the prayer of the needy in distress." (Haydock)

Haydock: Job 36:20

Prolong not the night, &c. Prolong not causes that are brought before thee, but dispatch, by early rising, the business of them that come up to thee. (Challoner) ---

Septuagint, "and all the men of power do not withdraw in the night," from just punishment. Theodotion adds, "that the people may come up against them," to demand vengeance. Do strict justice both to the rich and to the poor, without pity or fear. (Haydock) ---

This text is very obscure; and the Hebrew may have different meanings, which do not, however, seem well connected with the rest. "Plant not after night, when people retire home;" (Calmet) or Protestants, "are cut off in their place." (Haydock) ---

Delay not to banish temptations, or they will increase. (St. Gregory xxvi. 38.) (Worthington)

Haydock: Job 36:21

Iniquity, or blaspheming, (chap. xxxiv. 37.; Menochius) and murmurs, to which alone thou hast given way since thy fall. (Calmet)

Haydock: Job 36:22

Lawgivers. Hebrew more, "a master." In Chaldean, "a sovereign." (Grotius) Septuagint, "what potentate is against him?" (Haydock) ---

What art thou, to dare thus to resist him? (Calmet) ---

St. Gregory (xxvii. 1.) explains this as a prediction of Christ, "or singular lawgiver." God is most able to punish transgressors, and willing to reward those who obey his laws. (Worthington)

Haydock: Job 36:24

Not, is omitted in Hebrew and Septuagint. "Remember that thou magnify his work, which men behold;" Protestants, (Haydock) or "thou hast magnified," formerly. Do so again. ---

Sung. The memory of great exploits was commonly preserved by canticles. (Calmet)

Haydock: Job 36:25

All. The rest of this chapter, and the five first verses of the next, seem to be inserted in the Septuagint from Theodotion. "Every man sees in himself how many mortals are wounded," &c. ---

Off, in the stars, &c., or in ancient times, what wonders God has performed. (Calmet) ---

The works of God are like a ladder, by which we may ascend to the knowledge of him. (Menochius) (Wisdom xiii.) (Haydock)

Haydock: Job 36:27

Floods. God causes the water on the earth to evaporate, (Calmet) to form the clouds, (Haydock) which afterwards fall in torrents. (Menochius) ---

Theodotion, "the drops of rain are numbered by him," &c., chap. xxvi. 8.

Haydock: Job 36:29

If. Hebrew, "Also can any understand the spreading out of the clouds, the elevation or noise of his pavilion?" (Haydock) ---

What could be more magnificent that the throne of God! (Calmet)

Haydock: Job 36:30

Ends. Literally, "the hinges," or poles, cardines. (Haydock) ---

Hebrew, "roots;" Aristotle (Meteor. ii. 1.) and Hesoid (Theog. 727,) use the same term, (Calmet) to denote the fountains which supply the sea. (Haydock) ---

Who ever discovered these deep recesses? Eliu describes a thunder-storm, when the sea is covered with darkness. He intimates that the pavilion of God, though hidden from us by the clouds, is not destitute of light. (Calmet) ---

God inhabits light inaccessible. (Haydock)

Haydock: Job 36:31

Mortals. Hebrew, "in abundance." (Haydock) ---

By thunder he overwhelms many nations, while by moderate rains, he causes the earth ot fructify (Calmet) and nourish mankind. (Menochius)

Haydock: Job 36:32

Hands, or clouds, which are compared to a hand, 3 Kings xviii. 44. He opens his hand, and light appears. This expression denotes the utmost facility with which a very surprising thing is effected. ---

To come. Hebrew, "by this obstacle." He alludes to the sun's eclipse, as if God's hand covered its disk. (Calmet) ---

Protestants, "He....commandeth it not to shine, by the cloud thta cometh betwixt."

Haydock: Job 36:33

To it. The tabernacle of God is designed for his friends. Hebrew is very obscure. "Thunder announces the rain, and the very animals know it;" (Virgil describes their signs, Geor. i.) or "His thunder announces from above the clouds his wrath to men." (Calmet) ---

"The noise thereof sheweth concerning it, the cattle also concerning the vapour."

Gill: Job 36:1

Elihu also proceeded, and said. Or "added" ^f what follows to his former discourses; pausing a while to see whether Job would make any reply to what he had already said; but perceiving he had no inclination to do it, and having more upon his mind to deliver, went on with his discourse.

Gill: Job 36:2

Suffer me a little,.... Bear with me a little longer, and allow me to say a few words more. I have but little more to say, and it will take but a little time to say it in; thus, proposing brevity, he hoped to be heard with patience, since he should not long trespass upon it. The word used has the signification of a crown; but not to be understood in the sense of surrounding, as a crown surrounds the head, as some, who interpret it, stand about me, surround me, in order to hear; for this cannot with propriety be said to a single person; but rather in the sense of doing honour, as Aben Ezra; and so the meaning may be, do me the honour of giving; me thy presence a little longer, and hearing me out patiently;

and I will show thee: make things clear, manifest, and plain to thee: clearness of expression, with brevity, recommends a discourse. Something may be here supplied; for a greater stop is here to be made than in our version, as either "my opinion", as in Job 32:10; his sentiment concerning God and his righteousness in his dealings with the sons of men; or "truth", as Ben Gersom; truth in general, plain naked truth, without any colouring, just as it is, cordially, sincerely, in love, and by clear manifestations of it; and particularly the truth of the righteousness of God in all his ways and works. He proposed to make it clear to him that God did all things well and right, and to lay before him in the plainest manner what were the ends God had in view in dealing thus with Job, and what was his duty to do in his present circumstances;

that I have yet to speak in God's behalf: or "for I have yet to speak" ^g, &c. Elihu had said much for God already, in vindication of his sovereignty, purity, holiness, and justice, and he had yet more to say; out of the abundance of his heart his mouth spake for God; he set out with this, that he was full of matter, and wanted to vent himself, that he might be eased, Job 32:18; and he had vented much, but he had yet more to deliver; and since it was not for himself, in his own behalf, nor of any other but God, he hoped he should be heard: it may be rendered, "for yet God has words" ^h, to put into my mouth, and speak by me; signifying, that he had spoken by him already, and had still more to say by him; and since it was not so much he that spoke, as God that spoke in him and by him, it might be expected he would be heard.

Gill: Job 36:3

I will fetch my knowledge from afar,.... Not from himself; for it is but a small share of knowledge that a man gets of himself, or attains to by the light of nature, and especially concerning God and divine things; but from others, either from persons that lived in former ages, and in foreign countries; it being usual for men desirous of acquiring knowledge to travel into distant parts for it; and such were generally much esteemed of, and the knowledge they professed to have got and published; as the queen of Sheba came from the further parts of the earth to hear and learn the wisdom of Solomon, 1Ki 10:1, or rather the sense is, he would fetch the knowledge he should now communicate concerning God from God himself, from the nature and perfections of God, who, and his knowledge, are high as heaven; and from the works of God, which are far above men; or should treat of things deep and sublime, and not common; though perhaps it is best of all to read the words, "I will bring forth knowledge concerning", or "with respect to him that is afar off" ⁱ; that is, God, who is in the highest heavens, and inhabits the high and holy place; a God both at hand and afar off; with which agrees what follows; though some interpret it of lifting it up, and causing it to be heard afar off so some, as Aben Ezra;

and will ascribe righteousness to my Maker: God is the Maker of all men; Elihu considered him as his Maker with gratitude, while many have no regard of him, Job 35:10; and therefore thought himself obliged to speak for him, and on his behalf; and particularly in vindication of his righteousness; assert this to be an essential attribute and perfection of his nature; own, acknowledge, publish, and declare it; give him the glory of it, and demonstrate that he is righteous in all his ways and works; and clear him from all imputation of unrighteousness.

Gill: Job 36:4

For truly my words shall not be false,.... But strictly true; he would take the utmost care to say nothing but the truth, with the greatest impartiality and sincerity, so that what was said might be depended upon; truth spoken briefly, clearly, and on so important a subject as the righteousness of God, deserved attention;

he that is perfect in knowledge is with thee; meaning either God, whose knowledge is perfect, who knows all persons and things; knows himself, his nature, persons, and perfections; his thoughts, counsels, and purposes; all his creatures, angels and men; the hearts of all men, their thoughts, words, and works; he, the omniscient and omnipresent God was with Job, from whose presence there is no fleeing; and therefore it became him to be careful of his thoughts, words, and actions; that he did not entertain any unbecoming thoughts of God, and say anything unworthy of him, or do anything that tended to his dishonour; since he was present with him, and nothing could escape his notice: or else Elihu means himself; suggesting, that he who undertook to speak for God and plead his cause, and clear him from the charge of unrighteousness, was no novice, but one that thoroughly understood the point in hand; and though no man is perfect in knowledge in an absolute sense, yet may be in comparison of others; or however may be upright and sincere in his knowledge; which sense the word used often has; and so it may signify, that as he was a sincere searcher after knowledge, and had through divine goodness attained to a competent share of it, even of sound and not superficial knowledge, he should be honest and upright in the communication of it; and this he might choose to observe the more, to excite the attention of Job to what he had to say; though it may be the truest reading of the words is, "perfect knowledge" or "perfection of knowledge is with thee" ^k, that is, in his own apprehension, so Jarchi; and may be understood either ironically, or rather really, insinuating that Job was a man of such consummate wisdom and knowledge, that he would easily see the force of his reasonings, and the justness of them, and acquiesce in them; and having thus prefaced his discourse, he next enters upon his subject.

Gill: Job 36:5

Behold, God is mighty,.... This is a clear plain truth, easy to be discerned, and worthy of notice, and therefore introduced with a "behold"; that God is mighty, the most mighty, the Almighty, as appears from his works of nature and providence; making all things out of nothing, upholding them by the word of his power, and governing and overruling all things in the world, and doing in it whatever he pleases: and from the works of redemption and grace; ransoming his people out of the hands of them that are stronger than they; converting them by the power of his grace; assisting them to do all they do in a spiritual way; supporting them under all their troubles; protecting and defending them from all their enemies; supplying all their wants, and preserving them safe to his kingdom and glory;

and despises not any; not the meanest of his creatures, clothing the grass of the field, feeding the fowls of the air, and preserving man and beast; and particularly he despises not any of the sons of men: not the mighty through fear of them, nor envy at them, whose power and grandeur are from him, which he gives and can take away at his pleasure; nor the mean and miserable the poor and the afflicted, to whom he has a merciful regard; much less the innocent and harmless, as the Septuagint; or the just and righteous man, as the Targum: he does not despise his own people, whom he has loved and chosen, redeemed and called; nor any, as Aben Ezra observes, without a cause; for though there are some whose image he will despise, it is because of their own sins and transgressions; and since, therefore, though he is mighty, yet despises not any of his creatures, he cannot do any unrighteous thing; he does not and cannot use or abuse his power to the in jury of any of his creatures;

he is mighty in strength and wisdom, as there is a pleonasm, a redundancy in the expression, "mighty in strength", it denotes the abundance of his strength, that he is exceeding strong, superlatively and all expression so; and also strong in wisdom, his strength is tempered with wisdom, so that he cannot employ it to any bad purpose, or be guilty of any unrighteousness. Some men have strength, but not wisdom to make a right use of it; but God abounds as much in wisdom as in strength; he is the only wise and the all wise God, and therefore can do no injustice; and thus Elihu, as he promised, ascribes righteousness to his almighty Maker.

Gill: Job 36:6

He preserveth not the life of the wicked,.... He makes a difference between wicked and righteous men, which shows him to be a holy and righteous God; though he preserves the life of all men so long as they live, yet not in the same way; he preserves the lives of wicked men in the common course of his providence, but not in a special way and manner, as he does the lives of the righteous, which are dear and precious to him; nor does he preserve to any great length such as are notorious sinners, who are guilty of capital crimes, as murder, &c. their lives are shortened, and they do not live out half their days: or he does not quicken them, bestow his spiritual favour upon them, in which only is life; and though they will be quickened and raised at the last day, as well as the righteous, yet not to the resurrection of life, but to the resurrection of damnation;

but giveth right to the poor; pleads their cause and rights their wrongs, administers justice to them, especially to the poor in spirit, who hunger and thirst after righteousness; to these he gives freely the righteousness of his son, which only denominates persons truly righteous: of whom in Job 36:7.

Gill: Job 36:7

He withdraweth not his eyes from the righteous,.... His eyes of providence are upon them to supply their temporal wants, and to protect and defend them from their enemies, and they are never off of them; his eyes of love, grace, and mercy, are upon them; he always viewed them as righteous in his Son, and through his righteousness imputed; and looked upon them with delight and pleasure, and always so views them; they are engraven on his heart and on his hands, and are ever before him, and in his sight: and his eyes are upon them from the beginning of the year to the end of it, yea, from one eternity to another; these were set upon them from everlasting, and are upon them in time; at the time of their conversion to quicken them, and call them by his grace; and afterwards they continue upon them under all their afflictions, temptations, and desertions, and ever will remain on them; they will never be withdrawn, nothing can separate them from the love of God;

but with kings are they on the throne; that is, either the eyes of the Lord are with them, even with righteous kings, as the Targum; to guide and direct them in the affairs of government, and to protect and preserve them from the designs of evil men: or the righteous are with kings on the throne, or are the favourites of kings that are on thrones; are admitted into their presence, and are highly esteemed by them, and have honour conferred on them, even to be the next to them in the throne and kingdom, as Joseph and Daniel, Gen 41:41, or rather, the righteous are equal to kings on the throne; they are so accounted of by the Lord as kings; they are made by him kings and priests, and are regarded by him as such; they have the power, and riches, and honour of kings; they have a kingdom of grace bestowed on them now, and a kingdom of glory they are entitled to hereafter; and shall reign with Christ on earth a thousand years, and in the ultimate glory to all eternity, Rev 20:6;

yea, he doth establish them for ever; as righteous persons in their righteousness, which is an everlasting one; so that they shall never come into condemnation: they are established in the love of God, in the covenant of grace, in the hands of Christ, and in a state of grace now, and shall be in a stable permanent state of happiness to all eternity;

and they are exalted: now, being raised as beggars from the dung hill to sit among princes, even among the princes of God's people; and they will be exalted hereafter, and sit at Christ's right hand, and be introduced into his kingdom, where they will be set down with him in his throne, and reign with him for ever and ever, Rev 22:5.

Gill: Job 36:8

And if they be bound in fetters,.... Not the wicked, as the Targum, but the righteous spoken of in Job 36:7, with which this is closely connected; and this is not to be understood of righteous kings on the throne in particular, or their special favourites, but of the righteous in general; and not in a literal sense, of their bonds and imprisonment for religion and righteousness sake, which is sometimes their lot; but in a figurative sense, of afflictions, as chastenings and corrections for sin, as appears by the next clause; and the design is to obviate an objection, and to show that the eye of God is upon them, and his heart towards them; and they are not the less objects of his love and delight, of his value and esteem, care and protection, though they are afflicted by him, and, as it may seem, used with some severity; seeing he has gracious ends and designs in all this, which are suggested in the following verses;

and be holden in cords of affliction; righteous men are not exempt from afflictions; the afflictions of the righteous are many, according to divine appointment, the covenant of grace, the declaration of God, the constant experience of good men, it being the way in which they are all led, and must enter into the kingdom; and the metaphor here used shows that afflictions are sometimes heavy upon them, like fetters and chains, and those made heavy by the hand of God pressing them sore, Lam 3:7; no affliction is joyous, but grievous and heavy in itself; it is indeed comparatively light when viewed with the weight of glory; and God can make a heavy affliction light with his presence, and the discoveries of his love; but they are heavy to the flesh, as Job felt his to be, Job 6:2; and, like fetters and cords, they cannot free themselves from them, or loose them, until it is the pleasure of God to take them off; and moreover by these they are sometimes held and restrained from going into more or greater sins, which is one use of them: as they are with afflictions hedged about that they cannot come out, any more than a person bound fast in a prison; so they are hedged up with thorns that they cannot go out after their lovers, Lam 3:7, Hos 2:6. Some render the phrase, "cords of poverty" ^l; it is oftentimes the case of righteous persons to be poor, and to be sadly hampered with poverty, and out of which, by all that they can do, cannot extricate themselves; and sometimes they fall into it, and are held in it, after they have enjoyed much worldly prosperity, which was the case of Job. Mr. Broughton renders it, cords of anguish; and indeed the word for "cords" is used of the pains of a woman in travail, who has then great anguish and trouble; and anguish on various accounts lays hold on the righteous, and they are holden thereby, and cannot relieve themselves, Psa 119:143; and yet this is all in mercy, and to answer some good ends and purposes, as follow.

Gill: Job 36:9

Then he showeth them their work,.... Either what they ought to do, so the Tigurine version; and which they have not done, their sins of omission; when they have been negligent either of the duty of prayer in private and public, or of attendance on the ordinances of the house of God; then he sends an affliction, and by it, as in a glass, presents to their view the omissions they have been guilty of: or else the work which they have done, and should not have done, their sins of commission: sin is a work at which some toil and labour, and weary themselves to commit; it is a work of the flesh; and so it is in good men; it is a man's own work, and which he can work of himself; to have a will, and to do good works, is owing to God working in his people, and it is through him strengthening them they do them; but sin fill works are their own act and deed, though tempted to them by others, and which they are able to do of their own freewill and power. Now God, in the glass of affliction, holds forth to view the sinful actions of good men, and brings them to their remembrance which they had forgotten; as the cases of Joseph's brethren, David, and others, prove: the Lord shows them that they have done such actions, and shows them the evil of them, how exceeding sinful they are; and humbles them under a sense of them, and brings them to repentance for them, and the acknowledgment of them; which sense is confirmed by the next clause, which explains what this their work is,

and their transgressions that they have exceeded. Sin is a transgression of the law, 1Jo 3:4; every sin, greater or lesser, is, and even righteous persons are guilty of many; for there is not a just man that sinneth not; and these exceed the bounds set by the righteous law of God, and many of them are sadly aggravated by the light and knowledge, grace and mercy, such have been favoured with; and some of them, they are suffered to fall into, are exceeding great and exceeding sinful; such as those of David, Peter, and others; all which they are made to see, bewail, and weep over, when God by afflictions brings them to a sense of them. Or "when" or "because they have prevailed" ^m; or begin to prevail: as soon as ever indwelling sin begins to be prevalent, the Lord is pleased to take measures to nip it in the bud, by sending a sharp and severe affliction; or when it has prevailed greatly, as sometimes it does, so that good is hindered from being done, and much evil is committed, then the soul is so much under the power of it, as to be carried captive with it; see Rom 7:23. Or "because they are become proud", or "behaved themselves proudly" ⁿ; and therefore he afflicts them to humble them, and drive pride from them.

Gill: Job 36:10

He openeth also their ear to discipline,.... Or "to correction" ^o; to the rod of correction; to hear the voice of it and him that has appointed it; its reproving voice for sin, its directing voice to duty, and its commanding voice to return from iniquity, as in the next clause. Or "to instruction" ^p; God's corrections of his people being instructions to them, whereby they learn more of their duty, and of the rich experiences of grace; their faith, hope, love, and patience, are tried and increased hereby; and more of the love of God, of his care and faithfulness, of his covenant, of his gracious presence, and communion with God, what it is; and even of the doctrines of the everlasting Gospel: sometimes more is learned by an affliction than by a sermon. Now in order to hearken hereunto, to the voice of God in an affliction, the ear must be opened; which is first done in conversion by the mighty power of God: but sometimes good men fall asleep, and are inattentive to divine things; and this is one way God takes to awaken them, to arouse their attention; he speaks to them out of a whirlwind; he sends some terrible startling affliction, which fetches them out of their slumber, and so their ears are opened to hear what he says in it: at the noise of his waterspouts, and his billows one after another rolling over them, they are awakened to a sense of their sin and duty, Psa 42:7;

and commandeth that they return from iniquity; repent of their sin, turn from it and forsake it: such a strong voice has an affliction in it, when sanctified and attended with the spirit and power of God; then it effectually teaches men to deny ungodliness and worldly lusts, as the word of God, the Gospel of the grace of God does, when accompanied with the same; as there is a commanding voice in the one, so there is in the other; and happy it is when such ends as these are answered by afflictions.

Gill: Job 36:11

If they obey and serve him,.... That is, God, to whom so many things are ascribed in the preceding verses; and who only is to be obeyed and served in a religious way, with the obedience of faith and love, in all his commands and ordinances. But here not so much obedience to his word, his law or Gospel, as to his rod is intended: "if they hear", &c. ^q; hear the rod and him that has appointed it; hearken to his reproving, instructing, and commanding voice, in affliction; to his calls, cautions, and admonitions thereby given; and act according to them; humble themselves under the mighty hand of God, and return from iniquity:

they shall spend their days in prosperity, and their years in pleasures; which intimates, that those to whom afflictions are sanctified, and they obedient under them, when recovered out of them shall enjoy long life; not only live many days, but years, and those in great prosperity and pleasure; be blessed with much temporal prosperity, which lies in riches and wealth, as this word is rendered in Job 21:13; and in bodily health, which is a considerable part of outward prosperity; but more especially prosperity of soul may be intended, see 3Jo 1:2; which is enjoyed when a man is favoured with the discoveries of the love of God to him; with applications of pardoning grace and mercy; when grace is in lively exercise in him, and he has a spiritual appetite for the good word of God, and is fruitful in every good work: and so pleasures do not so much design corporeal pleasures, though ever so innocent and lawful; for though they may at proper times be indulged unto, yet a man's days and years are not to be spent in them; but rather spiritual pleasures, which are had in views of the wonderful love of God in Christ; in the enjoyment of the gracious presence of God, and communion with him; and which the people of God are favoured with, in his house and ordinances, ways and worship: and when those years are gone, endless pleasures at God's right hand, and in his presence, will follow.

Gill: Job 36:12

But if they obey not,.... Who seem to be righteous and are not; and when afflicted are not submissive to the will of God; attend not to the voice of his providence; receive no instruction thereby; but kick against the pricks, and rebel, against God; complain of him, and murmur at his dealings with them:

they shall perish by the sword; or they shall pass away out of the world by it, or by some missive weapon: they shall die a violent death, by the sword of justice, of the civil magistrate, or by the sword of men; or, as a Jewish commentator ^r paraphrases it, by the dart of death, by the sword of Satan, they shall pass out of this world;

and they shall die without knowledge; without knowledge of their death being near, it coming upon them suddenly and at unawares; or without knowledge of themselves and of their miserable and lost estate; and without knowledge of Christ, and of God in Christ, and of the way of salvation by him. Or they shall perish for lack of knowledge; because they have none; through ignorance and that affected; they know not nor will they understand, but despise the means of knowledge, and hate instruction.

Gill: Job 36:13

But the hypocrites in heart heap up wrath,.... Or "and the hypocrites" ^s; for these are the same with the disobedient in Job 36:12; who seem to be righteous, but are not; pretend to what they have not; have a double heart, Psa 12:2, or say one thing with their mouth, and mean another thing in their hearts; or with their mouths draw nigh to God, but their hearts are far from him, Mat 15:8; and so hypocrites, at least outwardly righteous before men, but inwardly full of wickedness, as the Pharisees were, whom our Lord often calls hypocrites, Mat 15:7, these "put" or add wrath, as Aben Ezra interprets it; they increase the wrath of God; or, as we express it, heap up wrath; or, to use the apostle's phrase, treasure up wrath against the day of wrath: though some understand it of the wrath of the hypocrites against God for afflicting them; so Jarchi. When afflictions come upon them, they reproach and blaspheme; they are angry with God and are wrathful, and quarrel at his dealings with them: "they put the nose" ^t; so it may be literally rendered; they erect that against God, and point it at him in a proud, haughty, wrathful, and contumacious manner;

they cry not when he bindeth them; in fetters and cords of affliction, Job 36:8; or when he corrects them, as Mr. Broughton rightly as to the sense renders it: they pray not, as Ben Gersom interprets it; whereas sanctified afflictions bring good men to the throne of grace, who have been too long absent from it: but these men cry not unto God for grace and mercy, help, assistance, and deliverance; they cry out against God, but not unto him.

Gill: Job 36:14

They die in youth,.... They, or "their soul" ^u; which, though that dies not, being immaterial and immortal; yet being the principal part of man, is put for the whole person, and which being taken away, the body dies. All men must die, but all do not die at an age; there is a common term of human life, Psa 90:10; some few exceed it, multitudes arrive not to it; such who die before it may be said to die in youth; it seems to signify premature and untimely death: the word signifies an "excussion", or violent shaking out; and the Vulgate Latin version is, "in a tempest"; in a tempest of divine wrath, and in a storm in their consciences, Job 27:20. Jarchi interprets it by suffocation or strangling;

and their life is among the unclean: all men are by nature unclean, and all that is in them; some are more notoriously and openly so than others, who give themselves over to lasciviousness, to work all uncleanness with greediness; such as whoremongers and fornicators, of whom Mr. Broughton understands those unclean persons; or Sodomites, of whom the word is sometimes used, Deu 23:17. And this may be understood either of the present life of hypocrites before they die; who are unclean persons themselves, whatever show of purity they make, and love to live and converse, at least privately, if not openly, with unclean persons, and die while they live with such and in their sins: or of their life after death; for wicked men live after death; their souls live in hell, and their bodies at the resurrection will be raised to life, and be reunited to their souls, and both together will live in endless punishment; and the life of hypocrites will be among such; as is a man in life, so he is at and after death; if filthy, filthy still; and such will have no admittance into the heavenly state, and with such impure ones, hypocrites will live for ever, Rev 21:8.

Gill: Job 36:15

He delivereth the poor in his affliction,.... The righteous or godly poor; who are not only poor in worldly things, but poor in spirit; who are humbled, brought low, and made contrite, through the afflicting hand of God: these, though the Lord does sooner or later deliver "out" of their afflictions, yet that is not intended here, but a deliverance "in" them; which is done by supporting them under them, by supplying them with his grace to bear them patiently, by granting them his gracious presence for their comfort in them, by stilling the enemy and the avenger, keeping Satan from disturbing them, and freeing them from doubts and fears and unbelief, and by drawing their hearts and affections off of the world, and the things of it, to himself;

and openeth their ears in oppression; while they are oppressed; not only to discipline, correction, and instruction, Job 36:10; but to hear comfortable words spoken, to them by the Lord; who, in the midst of their affliction and oppression, whispers in their ears, and tells them how he loves them, though they are rebuked and chastened by him; how he has chosen them to everlasting life and happiness, though now in the furnace of affliction; that he is their covenant God and Father, and knows and owns their souls in adversity that he has pardoned all their sins, though he takes vengeance on their inventions; and in a little time will free them from all their afflictions and oppressions.

Gill: Job 36:16

Even so,.... Here Elihu accommodates what he had said to the case of Job; that had he hearkened and been obedient to the voice of God in his rod, and had submitted to his chastening hand, and patiently bore his afflictions;

he, God,

would have removed thee out of the strait into a broad place, where there is no straitness: that is, out of the strait circumstances in which he was, into liberty; would have brought him into a large place, where he might walk at liberty, as David experienced, Psa 4:1; and may be understood both in a temporal and spiritual sense. In a temporal sense; he was now in great straits, in poverty and affliction; these pressed him hard on every side, so that his way, as he says, was "fenced up, that he could not pass", Job 19:8. Now had he been rightly humbled under his affliction, God would have taken him out of the straits of adversity, and set his feet in a large room of prosperity; see Psa 31:7. In a spiritual sense; persons are as in a strait place and pent up, when they cannot come forth in the free exercise of grace and duty; their souls are as it were in prison, they are shut up, and have not freedom with God nor man; their faith is ready to fail, their hope is sunk very low, they are straitened in their own bowels or affections, in their love to God and his people: and then they are removed into a large place, when it is the reverse with them; when they are favoured with the free spirit of the Lord, for where he is there is liberty; and when their hearts are enlarged with the love of God, and in the exercise of grace; and then they can run cheerfully the ways of his commandments;

and that which should be set on thy table should be full of fatness; which in a temporal sense denotes, that he should have had a plentiful table, spread with the best of provisions, the richest dainties, the finest of the wheat, and the fattest of the creatures; and these should rest and remain upon his table, or be constantly renewed there: and in a spiritual sense, that his soul should have been satisfied with the love of God, shed abroad in his heart; with the blessings of the everlasting covenant of grace applied unto him; and with the goodness of the house of God, his word and ordinances, as with marrow and fatness; see Psa 63:5.

Gill: Job 36:17

But thou hast fulfilled the judgment of the wicked,.... Some ^w take this to be a continuation of the happiness Job would have enjoyed, had he behaved in his affliction as he ought to have done; then he would have been filled to satisfaction, by seeing the judgments of God exercised on wicked men, as on the Chaldeans and Sabeans, who had injured him: "and judgment and justice would have upheld thee"; when they should be cast down. But these words rather seem to be expressive of his present state, and the reason of it, he not being sufficiently humbled: and the sense is, not that he had lived a vicious course of life, as the wicked do, and filled up the measure of his wickedness as they; and so deserved to be filled with the like judgments as inflicted on them. Mr. Broughton reads the words,

"as thou hast fulfilled the sentence of the wicked, sentence and judgment have laid hold:''

but rather the meaning is, that he had "fulfilled the contention of the wicked" ^x; pleaded as they did, argued with God after their manner: and therefore is said to go in company and walk with them, and make answers for them, Job 34:8. Wherefore

justice and judgment take hold on thee; afflictions in righteousness, or the chastening hand of God, in righteous judgment, had taken hold upon him, and would hold him until he was sufficiently humbled under them.

Gill: Job 36:18

Because there is wrath,.... Either wrath in Job, so some; indignation and impatience under the afflicting hand of God, expressed by cursing the day of his birth, and by his angry pleadings with God: and therefore Elihu advises him to beware of it, and check this impetuous spirit; cease from his anger and forsake wrath, and fret not himself to do evil, and provoke the Lord to take him away at once, and then his case would be irretrievable. Or rather wrath in God, which is revealed from heaven against all ungodliness and unrighteousness of men. His vindictive and punitive justice, to revenge and punish wickedness, the effects of which are sometimes awful judgments on men in this life; and eternal vengeance hereafter, called wrath to come: this is laid up in store with him, and sealed up in his treasures, prepared in his purposes and decrees, is revealed in his law, and breaks forth in various instances; see Num 16:46. And there is an appearance of wrath, a little wrath, which is no other than love displeased, in the afflictions and chastisements of God's people, and might be perceived by Job: and this being the case, Elihu advises him to

beware; which, though not expressed in the original, is well supplied; and his meaning is, that he would be cautious of what he said, and not go on to multiply words against God; speak unbecomingly of him, arraign his justice, and find fault with his dealings with him; as well as beware of his actions, conduct, and behaviour, that his tongue and his doings be not against the Lord, to provoke the eyes of his glory;

lest he take thee away with his stroke; out of the world by death, which is the stroke of his hand; and is sometimes given suddenly, and in an awful manner, in wrath and vengeance. Some render the last word, "with clapping of hands" ^y; either the hands of men, Job 27:23; or of God; expressing his exultation and pleasure at the death of such a person, laughing at his calamity, and mocking when fear cometh; which is dreadful and tremendous;

then a great ransom cannot deliver thee: there is no ransom on earth equal to the life or soul of man; "what shall a man give in exchange for his soul?" Mat 16:26; see Psa 49:6. The great ransom of all is the ransom of Christ, which Elihu had made mention of before, Job 33:24; and what else could he have in his mind now? This is the ransom found by infinite wisdom, which Christ came to give, and has given; and by which he has ransomed his people from him that is stronger than they, from the bondage of sin, of Satan, of the world, of hell and death, and everlasting destruction: and this is a great one, plenteous redemption, a great salvation; the ransomer is the great God and our Saviour; the ransom price is not corruptible things, as silver and gold, but the precious blood of Christ, his life, yea, he himself. How great must this ransom be! and it is given for great sinners, the chief of them; and is sufficient for all the elect of God, both Jews and Gentiles: and yet, as great as it is, it is of no avail to one that God has taken away by a stroke out of this world, and sent to everlasting destruction; not through want of sufficiency in this ransom, but by reason of the final and unalterable state of such persons; as, even in the present life, it is of no avail to the deniers and despisers of it, Heb 10:26.

Gill: Job 36:19

Will he esteem thy riches? no, not gold, nor all the forces of strength. Riches can be of no account, nor bear any weight with God; for they are of him and come from him, and what he has a right to take away and dispose of as he pleases. These cannot ward off the stroke of death, or secure from it; nor can a man possessed of them carry them with him into the other world; nor will they profit in the day of wrath. Mr. Broughton renders it, "will he esteem thy nobleness?" so Junius and Tremellius; thy noble birth, rank and station, thou hast had among men? Not at all. God is no respecter of persons; he regards not the noble and the rich more than the poor: and as for gold, the same may be said of that, which, though the most valuable among men, is of no esteem with God; and besides it is his: "the gold is mine", says he, "and the silver is mine", Hag 2:8. Nor is death to be bribed with it, or put off by it; nor is a "munition" ^z fortress or castle, as some render the word, any defence against it: "nor all the forces of strength". Had a man at his command ever such numerous and powerful armies, they could not protect him from the stroke of death, or deliver him from eternal punishment, the demerit of sin. Though as Job had no riches, no gold, nor troops of soldiers about him; nor was there any great likelihood that this would be his case at death; I should think the words might be better rendered, "will he regard thy cry? no, not in distress; not even the most strong and forcible" cries or entreaties: when the stroke of death is given, the sentence of wrath is passed, and eternal destruction takes place; weeping and wailing will signify nothing: the cries and howlings of the damned in hell are of no avail; their strong cryings, and most intense and earnest entreaties, will have no effect on the Lord; though he is a God of great pity and compassion, and has sympathy with his people in distress, and in all their afflictions is afflicted; yet will have no regard to cries and tears, when the decree is gone forth and carried into execution: the verb from whence the first word is derived is used for "crying" in this chapter, Job 36:13; and the Targum renders it here by supplication and petition; so some other Jewish writers ^a interpret it of crying: and the second word is by several rendered "in straits" ^b and distress; and Cocceius has observed the notion of intense and fervent prayer in the third, and renders the whole pretty near to what has been observed ^c.

Gill: Job 36:20

Desire not the night,.... Either in a literal sense, which Job might do; not for secrecy to commit sin, as the thief, murderer, and adulterer do; Elihu had no such suspicion of Job; nor for ease and rest, which he expected not; nor would his sores admit thereof; his nights were wearisome, and when come he wished they were gone, Job 7:2; but either for retirement, that he might muse and consider, and endeavour to search and find out the reason of God's dealing with men, in cutting off sometimes such great numbers together. Elihu suggests, that such a search was altogether vain and to no purpose; he would never be able to find out the reason of these things: or rather for shelter from the eye and hand of God; as nothing before mentioned could ward off his stroke, so neither could the night or darkness preserve from it; see Psa 139:11. Or else the words may be taken in a figurative sense; either of the night of calamity and distress, he might be tempted to desire and wish for, to come upon his enemies; or rather of the night of death, he wished for himself, as he often had done; in doing which Elihu suggests he was wrong; not considering that if God should take him away with a stroke, and he not be humbled and brought to repentance, what would be the consequence of it;

when people are cut off in their place; as sometimes they are in the night, literally taken; just in the place where they stood or lay down, without moving elsewhere, or stirring hand or foot as it were. So Amraphel, and the kings with him, as Jarchi observes, were cut off in the night, the firstborn of Egypt, the Midianites and Sennacherib's army, Gen 14:15; and so in the night of death, figuratively, the common passage of all men, as Mr. Broughton observes, who renders the words, "for people's passage to their place".

Gill: Job 36:21

Take heed, regard not iniquity,.... Not any iniquity, as to show any approbation of it, love for it, and desire after it. All appearance of sin, of every sin, is to be abstained from; but particularly by the iniquity here meant may be the sin of impatience under his affliction; murmuring at the dealings of God with him; arraigning his justice, and saying very indecent things of him, as in Job 34:5. Or it may mean the evil he had been guilty of in so earnestly desiring the night of death:

for this thou hast chosen rather than affliction; chose rather to die than to be afflicted as he was; or chose rather to complain of God, as if he dealt hardly with him, and did not do justly by him, than to submit patiently to the will of God, as he, ought to have done: or this he chose "through affliction" ^d; through the force of it, because of it, and by means thereof; and so is a sort of excuse that Elihu makes for him; though at the same time he would have him by no means to regard such iniquity, and indulge to it.

Gill: Job 36:22

Behold, God exalteth by his power,.... He exalts himself, or causes himself to be exalted, and even above all the blessing and praise of his creatures; by his power, in the works of creation and providence, he makes such a display of his glorious perfections, as to set him on high, and out of the reach of the highest praises of men. He exalts his Son as Mediator, and has made him higher than the kings of the earth, 1Ti 2:5; he exalts him as a Prince and a Saviour, Act 5:31, to give repentance and remission of sins to his people, and to be the Judge of quick and dead, Act 10:42. He has exalted the human nature of Christ to the grace of union to the Son of God: and exalted him in this nature at his right hand, far above all principality and power, Eph 1:21, he exalts men in a civil sense, who are in a low estate, and raises them to a very high one; promotion is alone of him, he sets up and puts down at pleasure. In a spiritual sense, he exalts men when he brings them out of a state of nature into an open state of grace; brings them out of the horrible pit, and sets their feet upon the rock Christ Jesus; takes them as beggars from the dunghill, and places them among princes, even the princes of his people; admits them to communion with himself, puts and keeps them in his favour, as in a garrison; and at last causes them to inherit the throne of glory, 1Sa 2:8. He exalts men, when he sets the poor on high from affliction, and brings them out of adversity into prosperity; and which is what may be chiefly intended here; let a man he brought as low as may, God can by his power, if he will, raise him up again. And this may be said for the comfort and encouragement of Job, in his present circumstances: and so Aben Ezra interprets it,

"God will exalt thee;''

as he afterwards did. The Targum is,

"behold, God alone is strong in his might;''

see Psa 21:13;

who teacheth like him? He teaches by his providences, adverse as well as prosperous; he teaches by his word and ordinances; he teaches by his Spirit and grace, and none teaches like him. Ministers of the word teach men both doctrine and duty, but not like him; they have their gifts for teaching, their wisdom and knowledge, their doctrine, and all the use they are of, from him; none teach so pleasantly, so profitably, so powerfully and effectually, as he does: the Targum adds,

"right things?''

Gill: Job 36:23

Who hath enjoined him his way?.... He teaches men his own ways, the methods of his grace and mercy towards them; and he prescribes to them the ways in which they should walk; but none can lead or prescribe to him; as the way of governing the world, in what manner he should act in it; who has "taught him in the path of judgment?" or "showed to him the way of understanding?" Isa 40:14; and particularly whom he should afflict, in what manner he should do it, when and how long he should continue it; all which he does according to his sovereign will, and is not to be controlled: and, in a spiritual sense, no man can or ought to enjoin and prescribe to him whom he should save, and in what way; he saves whom he pleases, and in his own way, even by his Son Jesus Christ, and no other; or "who hath visited", or "should visit on him", or "with him his way" ^e? who can take upon him to examine into his ways, and scrutinize them, and call him to an account for what he does? no man can overlook his ways and works, or censure him for any of his actions:

or, who can say, thou hast wrought iniquity? this may be said of every man, but it cannot be said of God by any without sin; for, as there is no iniquity in his nature, there can be none in his works; not any in his works of providence, no, not in the afflictions of his people; just and true are all his ways.

Gill: Job 36:24

Remember that thou magnify his work,.... Or his works; his works of creation and providence, which are great in themselves, and declare the greatness of God; and which, though they cannot be made greater than they are, men may be said to magnify them when they ascribe them to God, and magnify him on account of them; when they think and speak well of them, and give glory to God: and particularly by his work may be meant the chastisement of his people, which is a rod in his hand, which he appoints, and with which he smites; it is his own doing, and he may do what he pleases this way; and it becomes his people to be still and patient because he does it; and then do they magnify this work of his, when they bear it patiently, quietly submit to it, and humble themselves under the mighty hand of God;

which men behold: for the works of God are visible, particularly the works of creation, and the glory of God in them; which men of wisdom and understanding behold with admiration and praise; and so the Targum is,

"which righteous men praise;''

and some derive the word here used from a root which signifies to "sing", and so may be understood of men's celebrating the works of God in songs of praise; though his work here may chiefly design the afflictions he lays on his people, and particularly which he had laid upon Job, which were so visible, and the hand of God in them was so clearly to be seen, that men easily beheld it and took notice of it.

Gill: Job 36:25

Every man may see it,.... Not only was to be seen by the wise and learned, the just and good, but by the common people; whether it is to be understood of the works of creation, or of the afflictive providences of God in general, or of Job's afflictions in particular;

man may behold it afar off; as to time, from the creation of the world to the present time, as Jarchi; or as to place, from the heaven, so distant, where are the sun, moon, and stars; and which, though so far off, are easily beheld; or as to the manner of seeing them, not darkly, imperfectly, and in a confused manner, as things at a distance are seen, so some understand it; but rather clearly and plainly, as things easy to be seen are clearly discerned at a distance; and it signifies that the work of God here meant is so visible, that he must be quite blind and stupid that cannot see it; it may be seen, as it were, with half an eye, and a great way off; he that runs may see and read.

Gill: Job 36:26

Behold, God is great,.... In his power and might, in his wisdom and knowledge, in his truth and faithfulness, in his love, grace, and mercy, and that to admiration; and it is worthy of notice and attention, which the word "behold", prefixed hereunto, is expressive of: or is "much" or "many" ^f; as he is in his persons: for though his essence is one, his persons are more, they are three, Father, Son, and Spirit; in his perfections, of which there is a fulness; in his thoughts, counsels, purposes? and decrees, which respect other persons and things; in his works of creation, providence, and grace, and in the blessings of his goodness, which are so many as not to be reckoned up;

and we know him not; God is to be known by the works of creation, and even by the very Heathen; though such is their inattention to them, that they are said not to know God; yea, even the wisest among them, by all their wisdom, knew not God, 1Co 1:21; for though they might know there was a God, they knew not who and what he was. God is known by his word among those who are favoured with a divine revelation of him, and especially by true believers in Christ, who know God in Christ, whom to know is life eternal; and yet these know but in part, there is no finding out the Almighty to perfection; God is not known clearly, fully, and perfectly, by any: or "we know it not"; the greatness of God; he is great, but we know not how great he is; his greatness is beyond all conception and expression;

neither can the number of his years be searched out; years are ascribed to God, after the manner of men, otherwise, properly speaking, they are not applicable to him; by which time is measured, and which belongs not to the eternal God; however, the number of his years in an eternity past, and of those to come, cannot be searched out and reckoned up: it requires no great skill in arithmetic to reckon up the years of the oldest man that ever lived; yea, the months, the days, the hours, and minutes, of his life may be counted; but the years of the Most High cannot; this is a phrase expressive of the eternity of him which is, and was, and is to come, and who from everlasting to everlasting is God. He was before the world was, as the creation of it out of nothing shows. Jehovah the Father had a Son, and he loved him before the foundation of the world, and all his people in him; he made an everlasting choice of them in him, before the world began; he made an everlasting covenant with them in him, and gave them grace in him as early as that; he set him up as Mediator from everlasting, from the beginning, or ever the earth was; and will be the everlasting and unchangeable portion of his people to all eternity. Cocceius thinks that these words are expressive of the constant love of God to the church, and the continuance of his kingdom in it; and of his most fixed purpose of love to men, and indefatigable care of them.

Gill: Job 36:27

For he maketh small the drops of rain,.... Elihu proceeds to give instances and proofs of the greatness of God, and begins with rain, as Eliphaz does, Job 5:9; a common phenomenon, what is very frequent, and well known in all ages and countries, and by all men, more or less; and yet there are some things relative to it which are beyond the comprehension of men, and show the greatness and incomprehensibleness of God: and the design of this, and all other instances of this kind, is to convince Job of his folly in searching out the causes and reasons of God's works of providence, when the common works of nature lie out of the reach of men; and to reconcile him to them, and bring him patiently to submit to the will of God, whose ways are past finding out; and some render the words, "he restrains the drops of rain" ^g; he withholds it from the earth, which causes a drought, and so brings on a famine; others, "he subtracts", or draws out, or draws up, the drops of water ^h, which he exhales by the heat of the sun out of the earth and out of the sea; see Psa 135:7, Amo 5:8; and which are drawn up in small particles, but form large bodies of waters in the clouds; and which are let down again upon the earth in small drops, in an easy and gentle manner, and so soak into the earth and make it fruitful; which is what is meant by our version here: this is a wonderful instance of God's power, wisdom, and goodness, and is beyond our comprehension; for no mortal man can tell how the Almighty parts and divides those large quantities of water in the clouds, that sometimes hang over our heads, into millions and ten thousand times ten thousand millions of drops, even innumerable; and causes these waters in such a manner to descend on the earth; lets them not fall at once, or in waterspouts, which would wash away the inhabitants of cities and towns, the cattle of the field, and the produce of the earth, as at the general deluge;

they pour down rain according to the vapour thereof: the water, drawn up and formed into large bodies in the heavens, pours down rain in a gentle and plentiful manner, according to the quantity of vapours exhaled out of the earth and sea; if a small quantity is drawn up, a small quantity is let down; and if a large quantity is attracted, a large quantity, or a plentiful shower, is given: some think that a small rain is meant in the preceding clause, and a great rain in this; for there is the small rain and the great rain of his strength, Job 37:6. The word translated "pour" has the signification of liquefying, melting, and dissolving, and of purging and purifying; and which is applicable to clouds which melt and dissolve gradually as they descend in drops upon the earth; and the water which they let down is of all the most clear and pure, as Galen and Hippocrates ⁱ, those eminent physicians, have observed; and a late celebrated one tells us ^k, that rain water is so truly distilled by nature, that the chemist, with all his distilling art, cannot produce purer water; for, though it is exhaled out of the dirty earth, out of miry places, bogs, and ditches, yet, being bound up in the clouds as in a garment, and passing through the atmosphere, it comes down to us pure as if it had been percolated or strained through a linen cloth; and though the water as drawn up out of the sea is salt, yet carried up into the air, and there, as in an alembic, distilled, it descends to us sweet and fresh, and has not the least brackishness in it.

Gill: Job 36:28

Which the clouds do drop and distil upon man abundantly. Not upon the persons of men, which they take care as much as possible to shun and avoid, but upon the fields of men, and so for the profit and advantage of men; and this denotes both the gentle manner in which the clouds let down rain, and the liberal profusion of them; they let it down both in an easy and plentiful manner, and upon an abundance of men, or upon an abundance of fields and lands belonging to men; though sometimes rain falls upon the wilderness, where no man is, Job 38:26. The Targum is,

"at the prayer of a son of a great man,''

or at the prayer of a man that has great interest with God; that is famous for his faith and piety, as Elijah was, to whom perhaps the Targumist may have respect. The rain is an emblem of the word of God, the Gospel of Christ, which drops and distils on the souls of men like rain, and refreshes them, and makes them fruitful; and is dispensed by the ministers of it, who are compared to clouds, according to the measure of the gift of grace received by them, and that freely and fully as they have received it.

Gill: Job 36:29

Also can any understand the spreadings of the clouds,.... Or "of a cloud" ^l, a thick cloud, a single one; which sometimes at the beginning is very small, about the size of a man's hand, 1Ki 18:44; and which in a little time spreads all over the heavens, and covers them with black clouds and darkness; none can understand, describe, and tell by what means so small a cloud at first appearance is spread to such a prodigious extent; and which is done partly for the use of God himself, to be a pavilion or tent around him, Psa 18:11; and partly for the use of men, either to let down ram on the several parts of the world, or to be a sort of an umbrella to men, to shelter them from scorching heat; nor can any understand how the clouds, stretched out to such a compass, are poised and balanced in the air, so as to retain their position as long as it is the pleasure of God; see Job 37:16. Ben Gersom, who is followed by others ^m, interprets this of the differences of the clouds, which are unaccountable, as to the form and colour of them being curious, and the matter which they contain or what issues from them; out of some rain, others hail, others snow and sleet, others wind, others thunder and lightning; and yet all arise from the same, even from vapours exhaled from the earth and sea; some become moist and cold, others hot and dry. As clouds are emblems of Gospel ministers, Isa 5:6; this may lead us to observe the different gifts of grace bestowed on them, and the different uses they are of; some are Boanergeses, sons of thunder, Mar 3:17; others Barnabases, sons of consolation, Act 4:36; and the extent of the Gospel ministry all over the world, which first began as a small cloud over the land of Judea, and then was spread throughout the Gentile world;

or the noise of his tabernacle; the tabernacle of God, which are the clouds, which are laid as the flooring of his palace, and are drawn about him as a tent or pavilion, Psa 104:3, where he sits invisible, and from whence, as a general of an army, he issues out his orders, and sends forth his artillery, rain, hail, snow, thunder, and lightning, and stormy wind fulfilling his word; the noise hereof is either the noise of the waters in the clouds, the sound of an abundance of rain, 1Ki 18:41; or of the blustering winds, by which the clouds are moved and portend rain; or of the thunder that bursts out of them with a vehement noise, and which is usually followed with rain; and the thunder of his power who can understand? Job 26:14. This may be an emblem of the voice of God in his Gospel out of his tabernacle, the church, which the natural man understands not; or the voice of God in his providences, in which he speaks to men once and twice, and they perceive it not.

Gill: Job 36:30

Behold, he spreadeth his light upon it,.... Upon his tabernacle; that is, upon the clouds, which are his tabernacle; either the light of the sun, whereby the clouds are dispersed and blotted out; an emblem of the blotting out of sin, or the forgiveness of it, Isa 44:22, which is like a clear shining after rain, 2Sa 23:4, or on a thin cloud, whereby the rainbow is formed, an emblem of peace and reconciliation by Christ; or lightning, which bursting out of the dark cloud is spread over it, when it seems to be all in flames. Cocceius renders it, "he spreads the light about himself"; God spreads it about himself, clothing himself with light as with a garment, and dwelling in light inaccessible to men: or he "spreads it upon him", upon man; causing his sun to shine on the just and unjust; or on it, the earth; so it was spread when first commanded to shine out of darkness, with which the earth in its primeval state was covered; and so it is spread every morning upon the earth; as soon as day breaks, the morning is spread upon the mountains, and in a short time it overspreads the whole hemisphere; an emblem this of the spread of the light of grace over the dark hearts of men, in conversion, which are like the earth in its chaotic state, or as in the night season covered with darkness; out of which they are called and brought by the grace of God, having the true light sprung and placed in their souls; which at first is but glimmering, and at best imperfect in the present state, yet is spreading and increasing, Pro 4:18; and of the spread of the great and glorious light of the Gospel in the world, in the times of the apostles, and as it will be in the latter day glory;

and covereth the bottom of the sea, or "the roots of the sea" ⁿ; though one would think they should be rather covered with water and with darkness, as they are; see Job 38:8. This is to be understood either of the light of the sun, and the rays of it, which are so piercing and penetrating as to reach to the bottom of the sea, and cover it and exhale waters out of it; or of lightning, which is equally as piercing and penetrating, or more, and strikes to the very roots of the sea, and covers them, or rather discovers them, so that the channels of waters are seen, and the foundations of the world are discovered, Psa 18:14; the Targum of this verse is,

"he spreads upon it rain, and covers the rocks or foundations of the sea;''

and the rain is called light according to Ramban, because by the descent of it the day is enlightened, and the darkness of the clouds removed; and by this means the bottom of the sea is covered, so that it passes its bounds and covers the rocks, that is, the borders of it, as others explain it ^o.

Gill: Job 36:31

For by them judgeth he the people,.... That is, by the clouds; which the Lord uses both in a way of judgment, as expressed in this clause; and in a way of mercy, as in the following; by these, and what issue out of them, as rain, hail, winds, thunder, and lightning, he sometimes punishes the inhabitants of the earth, as he did the old world by a deluge of water, which came partly from the fountains of the great deep, and partly from the windows of heaven, which destroyed man and beast, and the increase of the earth, Gen 7:11; he punished the Egyptians by a violent storm of hail, Exo 9:23; and slew many of the Canaanites with hailstones, Jos 10:11; Pharaoh and his host sunk like lead when he blew with his wind, Exo 15:10; and Sodom and Gomorrah, with the cities of the plain, were destroyed with thunder and lightning, fire and brimstone, from heaven, Gen 19:24; as the army of the Philistines were discomfited by thunder in the times of Samuel, 1Sa 7:10; and the captains of fifties, with their men, were consumed by lightning in the times of Elijah, 2Ki 1:14; and as the heavens and the earth will be burnt with fire at the end of all things, Mat 13:40, 2Pe 3:12;

he giveth meat in abundance; very plentifully, or to a multitude of creatures, both men and cattle; who have a liberal supply of food by means of the clouds and rain, which falling upon the earth make it fruitful, so that it gives bread to the eater, and seed to the sower; causes grass to grow up for the beasts of the field, and produces bread corn, oil, and wine, for the benefit of men; an emblem of the variety and plenty of spiritual food dispensed to the churches of Christ, through the ministry of the word, and by the ministers of it.

Gill: Job 36:32

With clouds he covereth the light,.... Either the lightning, which is hid and covered in the black dark cloud until it bursts out of it; or the light of the sun, which is wonderful, that waters naturally clear and transparent, when formed into clouds, should obstruct the rays of the sun and darken it; see Eze 32:7; and thus it was in the storm and tempest the Apostle Paul was in many days, which was so thick and dark, that the sun and stars did not appear of a long time, Act 27:20;

and commandeth it not to shine, by the cloud that cometh betwixt; that is, commands the sun that it shines not, or hinders it from shining, by reason of the intervening clouds; this is an emblem of sin interposing between God and his people, which causes him to hide his face from them and not shine upon them: sins are comparable to clouds for numbers, being more than can be told; and for their nature and quality, like clouds they rise out of the earthly and carnal heart of man; and which is also like a troubled sea which cannot rest; and which reach up unto heaven and bring down wrath and vengeance from thence on wicked men; and in God's own people, like the clouds they intercept the light of his countenance, the bright shining of the sun of righteousness, the comfort, peace, and joy of the Holy Spirit: the words may be rendered, "with hands he covers the light, and commands that it shine not by reason of what comes between": and they are understood by some, as by Schmidt particularly, of the eclipses of the sun and moon, when God as it were covers them with hands, and suffers them not to shine by intervening bodies; so the eclipse of the sun is occasioned by the moon's coming between that and the earth, and the eclipse of the moon by the interposition of the earth between that and the sun; the Targum is,

"because of rapine of hands he restrains rain, and commands it to descend because of him that prays,''

who comes between and intercedes for a sinful people, as Elijah did; or, as others, he commands the lightning that it harms not because of him that comes between and intercedes with his prayers.

Gill: Job 36:33

The noise thereof showeth concerning it,.... The rain, that it is coming; it is a presage and prognostic of it, namely, the noise of the clouds in the air, the sound of abundance of rain there; or the noise of the winds, which is often a forerunner of it: or the noise of thunder when rain frequently follows, Jer 10:13;

the cattle also concerning the vapour; that is, the cattle likewise show signs of rain, being sensible of the vapours which rise up out of the earth, and are drawn up into the air and form clouds there; these, through their sharp sight, discern the vapours rising out of the earth insensible by men; or by their quick smell ^p or taste discern them, these leaving some tincture upon the grass they are feeding on; and which occasion some motions and gestures in them by which husbandmen, and those that are accustomed to them, know that the rain is at hand: and there are various things observable in brutes, fowls, and cattle, and other creatures, which are signs of approaching rain; as the cawing of crows, the croaking of frogs, the flying about of cranes and swallows, the motion of ants, the retire of cattle to places of shelter, and the like; Aben Ezra observes that sheep lying on their right side portends rain; the above things with others are most beautifully expressed by Virgil ^q and which with many others are collected together by Pliny ^r; and though there are various interpretations given of this passage, this seems to be the most agreeable, and which suits with our version; unless the following, which I only propose, should be more eligible, "he", that is, God, "by it", the rain, "declares his good will" to men, likewise to "the cattle, and also towards what rises up" out of the earth, the herbs and plants; all which receive much benefit by the clouds and rain.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 36:1

¹ sn This very lengthy speech can be broken down into the following sections: the discipline of suffering (36:2-25), the work and wisdom of God (36:26–37:24).

² tn The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”

NET Notes: Job 36:2

¹ tn The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in Syriac it means “to wait.” This section of the book of Job will have a few Aramaic words.

² tn The Hebrew text simply has “for yet for God words.”

NET Notes: Job 36:3

¹ tn Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.

² tn This line gives the essence of all of Elihu’s speech – to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”

NET Notes: Job 36:4

¹ tn The word is תְּמִים (tÿmim), often translated “perfect.” It is the same word used of Job in 2:3. Elihu is either a complete stranger to modesty or is confident regarding the knowledge that he believes God has revealed to him for this situation. See the note on the heading before 32:1.

NET Notes: Job 36:5

¹ tn The object “people” is not in the Hebrew text but is implied.

² tn The text simply repeats “mighty.”

³ tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”

⁴ tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).

NET Notes: Job 36:6

¹ tn Or “he does not keep the wicked alive.”

NET Notes: Job 36:7

¹ tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.

² tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.

³ tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout – they are not only protected, but are exalted.

NET Notes: Job 36:8

¹ tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.

NET Notes: Job 36:9

¹ tn The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.

² tn Heb “their work.”

NET Notes: Job 36:10

¹ tn The idiom once again is “he uncovers their ear.”

² tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.

³ tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent” – to return from evil. Here the imperfect should be obligatory – they must do it.

NET Notes: Job 36:11

¹ tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.

NET Notes: Job 36:12

¹ tn This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of “perish by the sword” (cf. NIV).

NET Notes: Job 36:13

¹ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

² tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

NET Notes: Job 36:14

¹ tn The text expresses this with “their soul dies.”

² tn Heb “among the male prostitutes” who were at the temple – the “holy ones,” with “holy” being used in that sense of “separated to that form of temple service.” So uncleanness and shame are some of the connotations of the reference. Some modern translations give the general sense only: “their life ends in shame” (NRSV); “and perish among the reprobate” (NAB); “die…after wasting their lives in immoral living” (NLT).

NET Notes: Job 36:15

¹ tn The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.

² tn Heb “his.”

³ tn Heb “he uncovers their ear.”

NET Notes: Job 36:16

¹ tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject – “the wide place has led you astray” (Ewald).

² tn Heb “a broad place where there is no cramping beneath [or under] it.”

³ tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).

⁴ tn Heb “filled with fat.”

NET Notes: Job 36:18

¹ tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.

² tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.

NET Notes: Job 36:19

¹ tn The form in the MT is “your cry (for help).” See J. E. Hartley (Job [NICOT], 472-73) and E. Dhorme (Job, 547-48) on the difficulties.

² tn This part has only two words לֹא בְצָר (lo’ bÿtsar, “not in distress”). The negated phrase serves to explain the first colon.

³ tc For the many suggestions and the reasoning here, see the commentaries.

NET Notes: Job 36:20

¹ tn The meaning of this line is difficult. There are numerous suggestions for emending the text. Kissane takes the first verb in the sense of “oppress,” and for “the night” he has “belonging to you,” meaning “your people.” This reads: “Oppress not them that belong not to you, that your kinsmen may mount up in their place.”

NET Notes: Job 36:21

¹ tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”

NET Notes: Job 36:22

¹ tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).

NET Notes: Job 36:24

¹ tn The expression is “that you extol,” serving as an object of the verb.

NET Notes: Job 36:26

¹ tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”

NET Notes: Job 36:27

¹ tn The verb means “to filter; to refine,” and so a plural subject with the drops of water as the subject will not work. So many read the singular, “he distills.”

² tn This word עֵד (’ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.

NET Notes: Job 36:29

¹ tn Heb “his booth.”

NET Notes: Job 36:30

¹ tn The word actually means “to spread,” but with lightning as the object, “to scatter” appears to fit the context better.

² tn The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context.

³ tn Heb “roots.”

NET Notes: Job 36:31

¹ tn The verb is יָדִין (yadin, “he judges”). Houbigant proposedיָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 88ff.).

NET Notes: Job 36:32

¹ tn R. Gordis (Job, 422) prefers to link this word with the later Hebrew word for “arch,” not “hands.”

² tn Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. NLT), some commentators want to change “covers” to other verbs. Dhorme has “lifts” (נִשָּׂא [nissa’] for כִּסָּה [kissah]). This fit the idea of God directing the lightning bolts.

NET Notes: Job 36:33

¹ tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

Geneva Bible: Job 36:3

I will fetch ^{( a )} my knowledge from afar, and will ascribe righteousness to my Maker.

^{( a )} He shows that when we speak of God, we must lift our spirits higher than our natural sense is able to reach.

Geneva Bible: Job 36:4

For truly my words [shall] not [be] false: he that is ^{( b )} perfect in knowledge [is] with thee.

^{( b )} You will perceive that I am a faithful instructor, and that I speak to you in the name of God.

Geneva Bible: Job 36:5

Behold, God [is] mighty, and despiseth not [any: he is] ^{( c )} mighty in strength [and] wisdom.

^{( c )} Strong and constant, and of understanding: for these are the gifts of God, and he loves them in man: but as much as God punished Job now, it is a sign that these are not in him.

Geneva Bible: Job 36:6

He ^{( d )} preserveth not the life of the wicked: but giveth right to the poor.

^{( d )} Therefore he will not preserve the wicked, but to the humble and afflicted heart he will show grace.

Geneva Bible: Job 36:7

He withdraweth not his eyes from the righteous: but with ^{( e )} kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted.

^{( e )} He prefers the godly to honour.

Geneva Bible: Job 36:9

Then he sheweth them their ^{( f )} work, and their transgressions that they have exceeded.

^{( f )} He will move their hearts to feel their sins that they may come to him by repentance as he did Manasseh.

Geneva Bible: Job 36:12

But if they obey not, they shall perish by the sword, and they shall die ^{( g )} without knowledge.

^{( g )} That is, in their folly or obstinacy, and so shall cause their own destruction.

Geneva Bible: Job 36:13

But the hypocrites ^{( h )} in heart heap up wrath: they ^{( i )} cry not when he bindeth them.

^{( h )} Which are maliciously bent against God, and flatter themselves in their vices.

^{( i )} When they are in affliction they do not seek God for help, as Asa in (2Ch 16:12).

Geneva Bible: Job 36:14

They die in ^{( k )} youth, and their life [is] among the unclean.

^{( k )} They die of some vile death, and that before they come to age.

Geneva Bible: Job 36:16

Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and ^{( l )} that which should be set on thy table [should be] full of fatness.

^{( l )} If you had been obedient to God, he would have brought you to freedom and wealth.

Geneva Bible: Job 36:17

But thou hast fulfilled the ^{( m )} judgment of the wicked: judgment and justice take hold [on thee].

^{( m )} You are altogether after the manner of the wicked: for you murmur against the justice of God.

Geneva Bible: Job 36:18

^{( n )} Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.

^{( n )} God punishes you, lest you forget God in your wealth and so perish.

Geneva Bible: Job 36:20

^{( o )} Desire not the night, when people are cut off in their place.

^{( o )} Do not be curious in seeking the cause of God's judgments, when he destroys any.

Geneva Bible: Job 36:21

Take heed, regard not ^{( p )} iniquity: for this hast thou chosen rather than affliction.

^{( p )} And so murmur against God through impatiency.

Geneva Bible: Job 36:25

Every man may see it; man may behold [it] ^{( q )} afar off.

^{( q )} The works of God are revealed, that a man may see them afar off, and know God by the same.

Geneva Bible: Job 36:26

Behold, God [is] great, ^{( r )} and we know [him] not, neither can the number of his years be searched out.

^{( r )} Our infirmity hinders us so that we cannot attain the perfect knowledge of God.

Geneva Bible: Job 36:27

For he maketh small the drops of water: they ^{( s )} pour down rain according to the vapour thereof:

^{( s )} That is, the rain comes from those drops of water which he keeps in the clouds.

Geneva Bible: Job 36:29

Also can [any] understand the spreadings of the clouds, [or] the noise of his ^{( t )} tabernacle?

^{( t )} Meaning, of the clouds, which he calls the tabernacle of God.

Geneva Bible: Job 36:30

Behold, he spreadeth his light upon ^{( u )} it, and covereth the ^{( x )} bottom of the sea.

^{( u )} Upon the cloud.

^{( x )} That men cannot come to the knowledge of the springs of it.

Geneva Bible: Job 36:31

For by them judgeth he ^{( y )} the people; he giveth meat in abundance.

^{( y )} He shows that the rain has a double use: the one that it declares God's judgments, when it overflows any places, and the other that it makes the land fruitful.

Geneva Bible: Job 36:32

With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh ^{( z )} betwixt.

^{( z )} That is, one cloud to dash against another.

Geneva Bible: Job 36:33

^{( a )} The noise thereof sheweth concerning it, the cattle also concerning the vapour.

^{( a )} The cold vapour shows him: that is, the cloud of the hot exhalation, which being taken in the cold cloud mounts up toward the place where the fire is, and so anger is engendered; that is, noise and thunderclaps.

Commentary -- Verse Range Notes

TSK Synopsis: Job 36:1-33

1 Elihu shews how God is just in his ways.

16 How Job's sins hinder God's blessings.

24 God's works are to be magnified.

MHCC: Job 36:1-4

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 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.

MHCC: Job 36:5-14

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.

MHCC: Job 36:15-23

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.

MHCC: Job 36:24-33

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.

Matthew Henry: Job 36:1-4

Once more Elihu begs the patience of the auditory, and Job's particularly, for he has not said all that he has to say, but he will not detain them long. Stand about me a little (so some read it), Job 36:2. "Let me have your attendance, your attention, awhile longer, and I will speak but this once, as plainly and as much to the purpose as I can."To gain this he pleads, 1. That he had a good cause, and a noble and very fruitful subject: I have yet to speak on God's behalf. He spoke as an advocate for God, and therefore might justly expect the ear of the court. Some indeed pretend to speak on God's behalf who really speak for themselves; but those who sincerely appear in the cause of God, and speak in behalf of his honour, his truths, his ways, his people, shall be sure neither to want instructions ( it shall be given them in that same hour what they shall speak ) nor to lose their cause or their fee. Nor need they fear lest they should exhaust their subject. Those that have spoken ever so much may yet find more to be spoken on God's behalf. 2. That he had something to offer that was uncommon, and out of the road of vulgar observation: I will fetch my knowledge from afar (Job 36:3), that is, "we will have recourse to our first principles and the highest notions we can make use of to serve any purpose."It is worth while to go far for this knowledge of God, to dig for it, to travel for it; it will recompense our pains, and, though far-fetched, is not dear-bought. 3. That his design was undeniably honest; for all he aimed at was to ascribe righteousness to his Maker, to maintain and clear this truth, that God is righteous in all his ways. In speaking of God, and speaking for him, it is good to remember that he is our Maker, to call him so, and therefore to be ready to do him and the interests of his kingdom the best service we can. If he be our Maker, we have our all from him, must use our all for him, and be very jealous for his honour. That his management should be very just and fair (Job 36:4): " My words shall not be false, neither disagreeable to the thing itself nor to my own thoughts and apprehensions. It is truth that I am contending for, and that for truth's sake, with all possible sincerity and plainness."He will make use of plain and solid arguments and not the subtleties and niceties of the schools. "He who is perfect or upright in knowledge is now reasoning with thee; and therefore let him not only have a fair hearing, but let what he says be taken in good part, as meant well."The perfection of our knowledge in this world is to be honest and sincere in searching out truth, in applying it to ourselves, and in making use of what we know for the good of others.

Matthew Henry: Job 36:5-14

Elihu, being to speak on God's behalf, and particularly to ascribe righteousness to his Maker, here shows that the disposals of divine Providence are all, not only according to the eternal counsels of his will, but according to the eternal rules of equity. God acts as a righteous governor, for,

I. He does not think it below him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from his favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any, Job 36:5. He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. Job thought himself and his cause slighted because God did not immediately appear for him. "No,"says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason he despises not any, because his wisdom and strength are incontestably infinite and therefore the condescensions of his grace can be no diminution to him. Those that are wise and good will not look upon any with scorn and disdain.

II. He gives no countenance to the greatest, if they be bad (Job 36:6): He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power, Job 21:7. "No,"says Elihu: "he seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath,"Rom 2:5.

III. He is always ready to right those that are any way injured, and to plead their cause (Job 36:6): He gives right to the poor, avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.

IV. He takes a particular care for the protection of his good subjects, Job 36:7. He not only looks on them, but he never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befals them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.

1. Sometimes he prefers good people to places of trust and honour (Job 36:7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God's grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. It is also in mercy to those over whom they are set: When the righteous bear rule the city rejoices. If the righteous be advanced, they are established. Those that in honour keep a good conscience stand upon sure ground, and high places are not such slippery ground to them as they are to others. But, because it is not often that we see good men made great men in this world, this may be supposed to refer to the honour to which the righteous shall rise when their Redeemer shall stand at the latter day upon the earth; for then only they shall be exalted for ever, and established for ever; then shall they all shine forth as the sun, and be made kings and priests to our God.

2. If at any time he bring them into affliction, it is for the good of their souls, Job 36:8-10. Some good people are preferred to honour and power, but others are in trouble. Now observe, (1.) The distress supposed (Job 36:8): If they be bound in fetters, laid in prison as Joseph was, or holden in the cords of any other affliction, confined by pain and sickness, hampered by poverty, bound in their counsels, and, notwithstanding all their struggles, held long in this distress. This was Job's case; he was caught, and kept fast, in the cords of anguish (as some read it); but observe, (2.) The design God has, in bringing his people into such distresses as these; it is for the benefit of their souls, the consideration of which should reconcile us to affliction and make us think well of it. Three things God intends when he afflicts us: - [1.] To discover past sins to us, and to bring them to our remembrance. Then he shows them that amiss in them which before they did not see. He discovers to them the fact of sin: He shows them their work. Sin is our own work. If there be any good in us, it is God's work; and we are concerned to see what work we have made by sin. He discovers the fault of sin, shows them their transgressions of the law of God, and withal the sinfulness of sin, that they have exceeded, and have been beyond measure sinful. True penitents lay a load upon themselves, do not extenuate, but aggravate, their sins, and own that they have exceeded in them. Affliction sometimes answers to the sin; it serves, however, to awaken the conscience and puts men upon considering. [2.] To dispose our hearts to receive present instructions: Then he opens their ear to discipline, Job 36:10. Whom God chastens he teaches (Psa 94:12), and the affliction makes people willing to learn, softens the wax, that it may receive the impression of the seal; yet it does not do this of itself, but the grace of God working with and by it; it is he that opens the ear, that opens the heart, who has the key of David. [3.] To deter and draw us off from iniquity for the future. This is the errand on which the affliction is sent; it is a command to return from iniquity, to have no more to do with sin, to turn from it with an aversion to it and a resolution never to return to it any more, Hos 14:8.

3. If the affliction do its work, and accomplish that for which it is sent, he will comfort them again, according to the time that he has afflicted them (Job 36:11): If they obey and serve him, - if they comply with his design and serve his purpose in these dispensations, - if, when the affliction is removed, they continue in the same good mind that they were in when they were under the smart of it and perform the vows they made then, - if they live in obedience to God's commands, particularly those which relate to his service and worship, and in all instances make conscience of their duty to him, - then they shall spend their days in prosperity again and their years in true pleasures. Piety is the only sure way to prosperity and pleasure; this is a certain truth, and yet few will believe it. If we faithfully serve God, (1.) We have the promise of outward prosperity, 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? (2.) We have the possession of inward pleasures, the comfort of communion with God and a good conscience, and that great peace which those have that love God's law. If we rejoice not in the Lord always, and in hope of eternal life, it is our own fault; and what better pleasures can we spend our years in?

4. If the affliction do not do its work, let them expect the furnace to be heated seven times hotter till they are consumed (Job 36:12): If they obey not, if they are not bettered by their afflictions, are not reclaimed and reformed, they shall perish by the sword of God's wrath. Those whom his rod does not cure his sword will kill; and the consuming fire will prevail if the refining fire do not; for when God judges he will overcome. If Ahaz, in his distress, trespass yet more against the Lord, this is that king Ahaz that is marked for ruin, 2Ch 28:22; Jer 6:29, Jer 6:30. God would have instructed them by their afflictions, but they received not instruction, would not take the hints that were given them; and therefore they shall die without knowledge, ere they are aware, without any further previous notices given them; or they shall die because they were without knowledge notwithstanding the means of knowledge which they were blessed with. Those that die without knowledge die without grace and are undone for ever.

V. He brings ruin upon hypocrites, the secret enemies of his kingdom (such as Elihu described, Job 36:12), who, though they were numbered among the righteous whom Elihu had spoken of before, yet did not obey God, but, being children of disobedience and darkness, become children of wrath and perdition; these are the hypocrites in heart, who heap up wrath, Job 36:13. See the nature of hypocrisy: it lies in the heart, which is for the world and the flesh when the outside seems to be for God and religion. Many that are saints in show and saints in word are hypocrites in heart. That spring is corrupt, and there is an evil treasure there. See the mischievousness of hypocrisy: hypocrites heap up wrath. They are doing that every day which is provoking to God, and will be reckoned with for it all together in the great day. They treasure up wrath against the day of wrath, Rom 2:5. Their sins are laid up in store with God among his treasures, Deu 32:34. Compare Jam 5:3. As what goes up a vapour comes down a shower, so what goes up sin, if not repented of, will come down wrath. They think they are heaping up wealth, heaping up merits, but, when the treasures are opened, it will prove they were heaping up wrath. Observe, 1. What they do to heap up wrath. What is it that is so provoking? It is this, They cry not when he binds them, that is, when they are in affliction, bound with the cords of trouble, their hearts are hardened, they are stubborn and unhumbled, and will not cry to God nor make their application to him. They are stupid and senseless as stocks and stones, despising the chastening of the Lord. 2. What are the effects of that wrath? They die in youth, and their life is among the unclean, Job 36:14. This is the portion of hypocrites, whom Christ denounced many woes against. If they continue impenitent, (1.) They shall die a sudden death, die in youth, when death is most a surprise, and death (that is, the consequence of it) is always such to hypocrites; as those that die in youth die when they hoped to live, so hypocrites, at death, go to hell, when they hoped to go to heaven. When a wicked man dies his expectations shall perish. (2.) They shall die the second death. Their life, after death (for so it comes in here), is among the unclean, among the fornicators (so some), among the worst and vilest of sinners, notwithstanding their specious and plausible profession. It is among the Sodomites (so the margin), those filthy wretches, who going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, Jud 1:7. The souls of the wicked live after death, but they live among the unclean, the unclean spirits, the devil and his angels, forever separated from the new Jerusalem, into which no unclean thing shall enter.

Matthew Henry: Job 36:15-23

Elihu here comes more closely to Job; and,

I. He tells him what God would have done for him before this if he had been duly humbled under his affliction. "We all know how ready God is to deliver the poor in his affliction (Job 36:15); he always was so. The poor in spirit, those that are of a broken and contrite heart, he looks upon with tenderness, and, when they are in affliction, is ready to help them. He opens their ears, and makes them to hear joy and gladness, even in their oppressions; while he does not yet deliver them he speaks to them good words and comfortable words, for the encouragement of their faith and patience, the silencing of their fears, and the balancing of their griefs; and even so (Job 36:16) would he have done to thee if thou hadst submitted to his providence and conducted thyself well; he would have delivered and comforted thee, and we should have had none of these complaints. If thou hadst accommodated thyself to the will of God, thy liberty and plenty would have been restored to thee with advantage."1. "Thou wouldst have been enlarged, and not confined thus by thy sickness and disgrace: He would have removed thee into a broad place where is no straitness, and thou wouldst no longer have been cramped thus and have had all thy measures broken."2. "Thou wouldst have been enriched, and wouldst not have been left in this poor condition; thou wouldst have had thy table richly spread, not only with food convenient, but with the finest of the wheat"(see Deu 32:14) "and the fattest of the flesh."Note, It ought to silence us under our afflictions to consider that, if we were better, it would be every way better with us: if we had answered the ends of an affliction, the affliction would be removed; and deliverance would come if we were ready for it. God would have done well for us if we had conducted ourselves well; Psa 81:13, Psa 81:14; Isa 48:18.

II. He charges him with standing in his own light, and makes him the cause of the continuance of his own trouble (Job 36:17): " But thou hast fulfilled the judgment of the wicked, "that is, "Whatever thou art really, in this thing thou hast conducted thyself like a wicked man, hast spoken and done like the wicked, hast gratified them and served their cause; and therefore judgment and justice take hold on thee as a wicked man, because thou goest in company with them, actest as if thou wert in their interest, aiding and abetting. Thou hast maintained the cause of the wicked; and such as a man's cause is such will the judgment of God be upon him;"so bishop Patrick. It is dangerous being on the wrong side: accessaries to treason will be dealt with as principals.

III. He cautions him not to persist in his frowardness. Several good cautions he gives him to this purport.

1. Let him not make light of divine vengeance, nor be secure, as if he were in no danger of it (Job 36:18): " Because there is wrath "(that is, "because God is a righteous governor, who resents all the affronts given to his government, because he has revealed his wrath from heaven against all ungodliness and unrighteousness of men, and because thou hast reason to fear that thou art under God's displeasure) therefore beware lest he take thee away suddenly with his stroke, and be so wise as to make thy peace with him quickly and get his anger turned away from thee."A warning to this purport Job had given his friends (Job 19:29): Be you afraid of the sword, for wrath brings the punishment of the sword. Thus contenders are apt, with too much boldness, to bind one another over to the judgment of God and threaten one another with his wrath; but he that keeps a good conscience needs not fear the impotent menaces of proud men. But his was a friendly caution to Job, and necessary. Even good men have need to be kept to their duty by the fear of God's wrath. "Thou art a wise and good man, but beware lest he take thee away, for the wisest and best have enough in them to deserve his stroke."

2. Let him not promise himself that, if God's wrath should kindle against him, he could find out ways to escape the strokes of it. (1.) There is no escaping by money, no purchasing a pardon with silver, or gold, and such corruptible things: "Even a great ransom cannot deliver thee when God enters into judgment with thee. His justice cannot be bribed, nor any of the ministers of his justice. Will he esteem thy riches, and take from them a commutation of the punishment? No, not gold, Job 36:19. If thou hadst as much wealth as ever thou hadst, that would not ease thee, would not secure thee from the strokes of God's wrath, in the day of the revelation of which riches profit not, "Pro 11:4. See Psa 49:7, Psa 49:8. (2.) There is no escaping by rescue: "If all the forces of strength were at thy command, if thou couldst muster ever so many servants and vassals to appear for thee to force thee out of the hands of divine vengeance, it were all in vain; God would not regard it. There is none that can deliver out of his hand. "(3.) There is no escaping by absconding (Job 36:20): " Desire not the night, which often favours the retreat of a conquered army and covers it; think not that thou canst so escape the righteous judgment of God, for the darkness hideth not from him, "Psa 139:11, Psa 139:12. See Job 34:22. "Think not, because in the night people retire to their place, go up to their beds, and it is then easy to escape being discovered by them, that God also ascends to his place, and cannot see thee. No; he neither slumbers nor sleeps. His eyes are open upon the children of men, not only in all places, but at all times. No rocks nor mountains can shelter us from his eye."Some understand it of the night of death; that is the night by which men are cut off from their place, and Job had earnestly breathed for that night, as the hireling desires the evening, Job 7:2. "But do not do so,"says Elihu; "for thou knowest not what the night of death is."Those that passionately wish for death, in hopes to make that their shelter from God's wrath, may perhaps be mistaken. There are those whom wrath pursues into that night.

3. Let him not continue his unjust quarrel with God and his providence, which hitherto he had persisted in when he should have submitted to the affliction (Job 36:21): " Take heed, look well to thy own spirit, and regard not iniquity, return not to it (so some), for it is at thy peril if thou do."Let us never dare to think a favourable thought of sin, never indulge it, nor allow ourselves in it. Elihu thinks Job had need of this caution, he having chosen iniquity rather than affliction, that is, having chosen rather to gratify his own pride and humour in contending with God than to mortify it by a submission to him and accepting the punishment. We may take it more generally, and observe that those who choose iniquity rather than affliction make a very foolish choice. Those that ease their cares by sinful pleasures, increase their wealth by sinful pursuits, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences, make a choice they will repent of; for there is more evil in the least sin than in the greatest affliction. It is an evil, and only evil.

4. Let him not dare to prescribe to God, nor give him his measures (Job 36:22, Job 36:23): " Behold, God exalteth by his power, "that is, "He does, may, and can set up and pull down whom he pleases, and therefore it is not for thee nor me to contend with him."The more we magnify God the more do we humble and abase ourselves. Now consider, (1.) That God is an absolute sovereign: He exalts by his own power, and not by strength derived from any other. He exalts whom he pleases, exalts those that were afflicted and cast down, by the strength and power which he gives his people; and therefore who has enjoined him his way? Who presides above him in his way? Is there any superior from whom he has his commission and to whom he is accountable? No; he himself is supreme and independent. Who puts him in mind of his way? so some. Does the eternal Mind need a remembrancer? No; his own way, as well as ours, is ever before him. He has not received orders or instructions from any (Isa 60:13, Isa 60:14), nor is he accountable to any. He enjoins to all the creatures their way; let not us then enjoin him his, but leave it to him to govern the world, who is fit to do it. (2.) That he is an incomparable teacher: Who teaches like him? It is absurd for us to teach him who is himself the fountain of light, truth, knowledge, and instruction. He that teaches man knowledge, and so as none else can, shall not he know? Psa 94:9, Psa 94:10. Shall we light a candle to the sun? Observe, When Elihu would give glory to God as a ruler he praises him as a teacher, for rulers must teach. God does so. He binds with the cords of a man. In this, as in other things, he is unequalled. None so fit to direct his own actions as he himself is. He knows what he has to do, and how to do it for the best, and needs no information nor advice. Solomon himself had a privy-council to advise him, but the King of kings has none. Nor is any so fit to direct our actions as he is. None teaches with such authority and convincing evidence, with such condescension and compassion, nor with such power and efficacy, as God does. He teaches by the Bible, and that is the best book, teaches by his Son, and he is the best Master. (3.) That he is unexceptionably just in all his proceedings: Who can say, Thou hast wrought iniquity? Not, Who dares say it? (many do iniquity, and those who tell them of it do so at their peril), but Who can say it? Who has any cause to say it? Who can say it and prove it? It is a maxim undoubtedly true, without limitation, that the King of kings can do no wrong.

Matthew Henry: Job 36:24-33

Elihu is here endeavouring to possess Job with great and high thoughts of God, and so to persuade him into a cheerful submission to his providence.

I. He represents the work of God, in general, as illustrious and conspicuous, Job 36:24. His whole work is so. God does nothing mean. This is a good reason why we should acquiesce in all the operations of his providence concerning us in particular. His visible works, those of nature, and which concern the world in general, are such as we admire and commend, and in which we observe the Creator's wisdom, power, and goodness; shall we then find fault with his dispensations concerning us, and the counsels of his will concerning our affairs? We are here called to consider the work of God, Ecc 7:13. 1. It is plain before our eyes, nothing more obvious: it is what men behold. Every man that has but half an eye may see it, may behold it afar off. Look which way we will, we see the productions of God's wisdom and power; we see that done, and that doing, concerning which we cannot but say, This is the work of God, the finger of God; it is the Lord's doing. Every man may see, afar off, the heaven and all its lights, the earth and all its fruits, to be the work of Omnipotence; much more when we behold them nigh at hand. Look at the minutest works of nature through a microscope; do they not appear curious? The eternal power and godhead of the Creator are clearly seen and understood by the things that are made, Rom 1:20. Every man, even those that have not the benefit of divine revelation, may see this; for there is no speech or language where the voice of these natural constant preachers is not heard, Psa 19:3. 2. It ought to be marvellous in our eyes. The beauty and excellency of the work of God, and the agreement of all the parts of it, are what we must remember to magnify and highly to extol, not only justify it as right and good, and what cannot be blamed, but magnify it as wise and glorious, and such as no creature could contrive or produce. Man may see his works, and is capable of discerning his hand in them (which the beasts are not), and therefore ought to praise them and give him the glory of them.

II. He represents God, the author of them, as infinite and unsearchable, Job 36:26. The streams of being, power, and perfection should lead us to the fountain. God is great, infinitely so, - great in power, for he is omnipotent and independent, - great in wealth, for he is self-sufficient and all-sufficient, - great in himself, - great in all his works, - great, and therefore greatly to be praised, - great, and therefore we know him not. We know that he is, but not what he is. We know what he is not, but not what he is. We know in part, but not in perfection. This comes in here as a reason why we must not arraign his proceedings, nor find fault with what he does, because it is speaking evil of the things that we understand not and answering a matter before we hear if. We know not the duration of his existence, for it is infinite. The number of his years cannot possibly be searched out, for he is eternal; there is no number of them. He is a Being without beginning, succession, or period, who ever was, and ever will be, and ever the same, the great I AM. This is a good reason why we should not prescribe to him, nor quarrel with him, because, as he is, such are his operations, quite out of our reach.

III. He gives some instances of God's wisdom, power, and sovereign dominion, in the works of nature and the dispensations of common providence, beginning in this chapter with the clouds and the rain that descends from them. We need not be critical in examining either the phrase or the philosophy of this noble discourse. The general scope of it is to show that God is infinitely great, and the Lord of all, the first cause and supreme director of all the creatures, and has all power in heaven and earth (whom therefore we ought, with all humility and reverence, to adore, to speak well of, and to give honour to), and that it is presumption for us to prescribe to him the rules and methods of his special providence towards the children of men, or to expect from him an account of them, when the operations even of common providences about the meteors are so various and so mysterious and unaccountable. Elihu, to affect Job with God's sublimity and sovereignty, had directed him (Job 35:5) to look unto the clouds. In these verses he shows us what we may observe in the clouds we see which will lead us to consider the glorious perfections of their Creator. Consider the clouds,

1. As springs to this lower world, the source and treasure of its moisture, and the great bank through which it circulates - a very necessary provision, for its stagnation would be as hurtful to this lower world as that of the blood to the body of man. It is worth while to observe in this common occurrence, (1.) That the clouds above distil upon the earth below. If the heavens become brass, the earth becomes iron; therefore thus the promise of plenty runs, I will hear the heavens and they shall hear the earth. This intimates to us that every good gift is from above, from him who is both Father of lights and Father of the rain, and it instructs us to direct our prayers to him and to look up. (2.) That they are here said to distil upon man (v. 28); for, though indeed God causes it to rain in the wilderness where no man is (Job 38:26, Psa 104:11), yet special respect is had to man herein, to whom the inferior creatures are all made serviceable and from whom the actual return of the tribute of praise is required. Among men, he causes his rain to fall upon the just and upon the unjust, Mat 5:45. (3.) They are said to distil the water in small drops, not in spouts, as when the windows of heaven were opened, Gen 7:11. God waters the earth with that with which he once drowned it, only dispensing it in another manner, to let us know how much we lie at his mercy, and how kind he is, in giving rain by drops, that the benefit of it may be the further and the more equally diffused, as by an artificial water-pot. (4.) Though sometimes the rain comes in very small drops, yet, at other times, it pours down in great rain, and this difference between one shower and another must be resolved into the divine Providence which orders it so. (5.) Though it comes down in drops, yet it distils upon man abundantly (Job 36:28), and therefore is called the river of God which is full of water, Psa 65:9. (6.) The clouds pour down according to the vapour that they draw up, Job 36:27. So just the heavens are to the earth, but the earth is not so in the return it makes. (7.) The produce of the clouds is sometimes a great terror, and at other times a great favour, to the earth, Job 36:31. When he pleases by them he judges the people he is angry with. Storms, and tempests, and excessive rains, destroying the fruits of the earth and causing inundations, come from the clouds; but, on the other hand, from them, usually, he gives meat in abundance; they drop fatness upon the pastures that are clothed with flocks, and the valleys that are covered with corn, Psa 65:11-13. (8.) Notice is sometimes given of the approach of rain, Job 36:33. The noise thereof, among other things, shows concerning it. Hence we read (1Ki 18:41) of the sound of abundance of rain, or (as it is in the margin) a sound of a noise of rain, before it came; and a welcome harbinger it was then. As the noise, so the face of the sky, shows concerning it, Luk 12:56. The cattle also, by a strange instinct, are apprehensive of a change in the weather nigh at hand, and seek for shelter, shaming man, who will not foresee the evil and hide himself.

2. As shadows to the upper world (Job 36:29): Can any understand the spreading of the clouds? They are spread over the earth as a curtain or canopy; how they come to be so, how stretched out, and how poised, as they are, we cannot understand, though we daily see they are so. Shall we then pretend to understand the reasons and methods of God's judicial proceedings with the children of men, whose characters and cases are so various, when we cannot account for the spreadings of the clouds, which cover the light? Job 36:32. It is a cloud coming betwixt, Job 36:32; Job 26:9. And this we are sensible of, that, by the interposition of the clouds between us and the sun, we are, (1.) Sometimes favoured; for they serve as an umbrella to shelter us from the violent heat of the sun, which otherwise would beat upon us. A cloud of dew in the heat of harvest is spoken of as a very great refreshment. Isa 18:4. (2.) Sometimes we are by them frowned upon; for they darken the earth at noon-day and eclipse the light of the sun. Sin is compared to a cloud (Isa 44:22), because it comes between us and the light of God's countenance and obstructs the shining of it. But though the clouds darken the sun for a time, and pour down rain, yet ( post nubila Phoebus - the sun shines forth after the rain ), after he has wearied the cloud, he spreads his light upon it, Job 36:30. There is a clear shining after rain, 2Sa 23:4. The sunbeams are darted forth, and reach to cover even the bottom of the sea, thence to exhale a fresh supply of vapours, and so raise recruits for the clouds, Job 36:30. In all this, we must remember to magnify the work of God.

Keil-Delitzsch: Job 36:1-4

1 Then Elihu continued and said:

2 Suffer me a little, and I will inform thee,

For there is something still to be said for Eloah.

3 I will fetch my knowledge from afar,

And to my Creator will I ascribe right.

4 For truly my words are not lies,

One perfect in knowledge stands before thee.

Elihu's preceding three speeches were introduced by ויּען ; this fourth, in honour of the number three, is introduced only as a continuation of the others. Job is to wait yet a little while, for he still has (= עוד לּי ), or: there still are, words in favour of Eloah; i.e., what may be said in vindication of God against Job's complaints and accusations is not yet exhausted. This appears to be the only instance of the Aramaic כּתּר being taken up as Hebr.; whereas הוּה , nunciare (Arab. wḥâ , I, IV), is a poetic Aramaism occurring even in Psa 19:3 (comp. on the construction Job 32:6); and זעיר (a diminutive form, after the manner of the Arab. zu‛air ) belongs in Isa 28:10, Isa 28:13 to the popular language (of Jerusalem), but is here used poetically. The verb נשׂא , Job 36:3 , is not to be understood according to נשׂא משׁל , but according to 1Ki 10:11; and למרחוק signifies, as also Job 39:29; Isa 37:26, e longinquo , viz., out of the wide realm of history and nature. The expression נתן צדק follows the analogy of ( עז ) נתן כבוד . דּעה , Job 36:4 , interchanges with the דּע which belongs exclusively to Elihu, since Elihu styles himself תּמים דּעות , as Job 37:16 God תּמים דּעים (comp. 1Sa 2:3, אל דּעות ). תמים in this combination with דעות cannot be intended of purity of character; but as Elihu there attributes absolute perfection of knowledge in every direction to God, so here, in reference to the theodicy which he opposes to Job, he claims faultlessness and clearness of perception.

Keil-Delitzsch: Job 36:5-7

5 Behold, God is mighty, and yet doth not act scornfully,

Mighty in power of understanding.

6 He preserveth not the life of the ungodly,

And to the afflicted He giveth right.

7 He withdraweth not His eyes from the righteous,

But with kings on the throne

He establisheth them for ever, and they are exalted.

The obj. that must be mentally supplied to ימאס ולא is, as in Job 42:6, to be derived from the connection. The idea of the verb is, as in Job 8:20 : He is exalted, without however looking down disdainfully ( non despicit ) from His height, or more definitely: without setting Himself above the justice due to even the meanest of His creatures - great in power of heart (comp. Job 34:33 אנשׁי לבב , Arab. ûlû -l -elbâb ), i.e., understanding ( νοῦς πνεῦμα ), to see through right and wrong everywhere and altogether. Job 36:6, Job 36:7 describe how His rule among men evinces this not merely outward but spiritual superiority coupled with condescension to the lowly. The notion of the object, ואת־מלכים לכּסּא (as Isa 9:11 the subject), becomes the more distinctly prominent by virtue of the fut. consec. which follows like a conclusion, and takes it up again. Ewald thinks this explanation contrary to the accents and the structure of the sentence itself; but it is perfectly consistent with the former, and indisputably syntactic (Ges. §129, 2, b , and Ew. himself, §344, b ). Psa 9:5, comp. Psa 132:12, Isa 47:1, shows how לכסא is intended (He causes them to sit upon the throne). Job 5:11; 1Sa 2:8; Psa 113:7. are parallel passages.

Keil-Delitzsch: Job 36:8-10

8 And if they are bound with chains,

Holden in cords of affliction:

9 Then He declareth to them their doing

And their transgressions, that they have been vainglorious;

10 Then He openeth their ear to warning,

And commandeth them to turn from iniquity.

The subj. is in no case the רשׁעים (Hahn), but the צדיקים , or those who are as susceptible to discipline as it is needful to them, just as in Ps 107, which in general presents many instances for an extensive comparison with the speeches of Elihu. The chains, Job 36:8 , are meant literally, and the bands, Job 36:8 , figuratively; the Psalmist couples both in אסירי עני וברזל , Psa 107:10. The conclusion begins with Job 36:9, and is repeated in another application, Job 36:10. פּעל in the sense of maleficium , as Arab. fa‛alat , recalls מעשׂה , facinus , Job 33:17. כּי , Job 36:9 , as in Job 36:10 , an objective quod . It is not translated, however, quod invaluerint (Rosenm.), which is opposed to the most natural sense of the Hithpa., but according to Job 15:25 : quod sese extulerint . מוּסר , παιδεία , disciplina , interchanges here with the more rare מסר used in Job 33:16; there we have already also met with the phrase גּלה אזן , to uncover the ear, i.e., to open. אמר כּי corresponds to the Arab. amara an ( bi -an ), to command that. The fundamental thought of Elihu here once again comes unmistakeably to view: the sufferings of the righteous are well-meant chastisements, which are to wean them from the sins into which through carnal security they have fallen - a warning from God to penitence, designed to work their good.

Keil-Delitzsch: Job 36:11-12

11 If they hear and yield,

They pass their days in prosperity

And their years in pleasure.

12 And if they hear not,

They pass away by the bow

And expire in lack of knowledge.

Since a declaration of the divine will has preceded in Job 36:10 , it is more natural to take ויעבדוּ in the sense of obsequi , to do the will of another (as 1Ki 12:7, comp. מעבּד from עבד in the generalized sense of facere ), than, with Umbr., in the sense of colere scil. Deum (as Isa 19:23, Arab. ‛âbid , one who reveres God, a godly person). Instead of יבלּוּ , Isa 65:22 (on which the Masora observes לית , i.e., "nowhere else") and Job 21:13 Chethîb , 'it is here without dispute יכלּוּ (Targ. ישׁלּמוּן , peragent , as Eze 43:27). נעימים is, as Psa 16:6, a neutral masc.: amoena . On עבר בשׁלח , to precipitate one's self into the weapon, i.e., to incur peremptory punishment, comp. Job 33:18. On בבלי דעת comp. Job 35:16; Job 4:21. Impenitence changes affliction, which is intended to be a means of rescue, into total destruction; yet there are some who will not be warned and affrighted by it.

Keil-Delitzsch: Job 36:13-15

13 Yet the hypocrites in heart cherish wrath,

They cry not when He hath chained them.

14 Thus their soul dieth in the vigour of youth,

And their life is like that of the unclean.

15 Yet He delivereth the sufferer by his affliction,

And openeth their ear by oppression.

He who is angry with God in his affliction, and does not humbly pray to Him, shows thereby that he is a חנף , one estranged from God (on the idea of the root, vid., i. 216), and not a צדיק . This connection renders it natural to understand not the divine wrath by אף : θησαυρίζουσιν ὀργήν (Rosenm. after Rom 2:5), or: they heap up wrath upon themselves (Wolfson, who supplies עליהם ), but the impatience, discontent, and murmuring of man himself: they cherish or harbour wrath, viz., בּלבּם (comp. Job 22:22, where שׁים בלב signifies to take to heart, but at the same time to preserve in the heart). Used thus absolutely, שׂים signifies elsewhere in the book, to give attention to, Job 4:20; Job 24:12; Job 34:23, or (as Arab. wḍ‛ ) to lay down a pledge; here it signifies reponunt s. recondunt (with an implied in ipsis ), as also Arab. šâm , fut. i, to conceal with the idea of sinking into ( immittentem ), e.g., the sword in the sheath. With תּמת , for ותּמת (Isa 50:2) or ותמת , the punishment which issues forth undistinguished from this frustration of the divine purpose of grace follows ἀσυνδέτως , as e.g., Hos 7:16. חיּה interchanges with נפשׁ , as Job 33:22, Job 33:28; נער (likewise a favourite word with Elihu) is intended just as Job 33:25, and in the Psa 88:16, which resembles both the Elihu section and the rest of the book. The Beth of בּקּדשׁים has the sense of aeque ac (Targ. היך ), as Job 34:36, comp. תּחת , Job 34:26. Jer. translates inter effeminatos ; for קדשׁים (heathenish, equivalent to קדושׁים , as כּמרים , heathenish, equivalent to כּהנים ) are the consecrated men, who yielded themselves up, like the women in honour of the deity, to passive, prematurely-enervating incontinence (vid., Keil on Deu 23:18), a heathenish abomination prevailing now and again even in Israel (1Ki 14:24; 1Ki 15:12; 1Ki 22:47), which was connected with the worship of Astarte and Baal that was transferred from Syria, and to which allusion is here made, in accordance with the scene of the book. For the sufferer, on the other hand, who suffers not merely of necessity, but willingly, this his suffering is a means of rescue and moral purification. Observe the play upon the words יחלּץ and בּלחץ . The Beth in both instances is, in accordance with Elihu's fundamental thought, the Beth instrum .

Keil-Delitzsch: Job 36:16-18

16 And He even bringeth thee out of the jaws of distress

To a broad place, whose ground hath no straitness,

And the adorning of thy table shall be full of fatness.

17 Yet thou art become full of the judging of the evil-doer:

Judging and judgment lay hold on one another!

18 For let not anger indeed entice thee to scorning,

And let not the greatness of the ransom mislead thee.

With Job 36:16 Elihu passes over to the application to Job of what he said in the preceding strophe. Since it is usual to place אף (like גּם and אך ) at the beginning of the sentence, although not belonging to the member of the sentence which immediately follows, ואף הסיתך for והסית אף אתך cannot be remarkable. The praet . הסיתך is not promissory, but Elihu says with what design God has decreed the present suffering for Job. הסית מן is like 2Ch 18:31 : out of distress ( צר for צר by Rebia magnum ), which has him in its jaws, and threatens to swallow him, God brings him away to great prosperity; a thought which Elihu expresses in the imagery of the Psalms of a broad place and a bountiful table (comp. e.g., Psa 4:2; Psa 23:5). רחב is locative, and לא־מוּצק תּחתּיה is either a relative clause: whose beneath (ground) is not straitened, no-straitness (in which case מוּצק would not be constr . from the n. hophal. מוּצק , Isa.Isa 9:1, but absol . after the form מחנק , Job 7:15, Ew. §160, c , Anm. 4), Saad. Arab. lâ ḍı̂q fı̂ mûḍ‛hâ ( cujus in loco non angustiae ); or it is virtually an adj.: without ( לא = בּלא , as Job 34:24), comp. on Job 12:24) straitness of what is beneath them, eorum quae sub se habet (comp. on Job 28:5). רחב is fem., like רחוב , Dan 9:25. A special clause takes the place of the locative, Job 36:16 : and the settling or spreading, i.e., the provision (from נוּח , to come down gradually, to seat one's self) of thy table shall be full of fatness. מלא (whether it be adj. or verb) is treated by attraction, according to the gender of the governed noun; and it is unnecessary, with Rosenm. and others, to derive נחת from נחת (Aram. for ירד ).

In Job 36:17, דּין is intended of Job's negative judgment concerning God and His dealings (comp. Psa 76:9, where it signifies a judicial decision, and Pro 22:10, where it signifies a wrangling refusal of a fair decision). Job 36:17 is not a conditional clause (Hahn), in which case the praet. hypothet . would have a prominent position, but an adversative predicative clause: but (nevertheless) thou art full of the judging of the evil-doer (evil judging); after which, just as ἀσυνδέτως as Job 36:14 , the sad issue in which this judging after the manner of evil-doers results is expressed: such judging and judgment border closely upon one another. Röd., Dietr., and Schlottm. have wrongly reproduced this idea, discerned by Ges., when they translate: judgment and sentence (guilt and punishment) shall seize thee. יתמכוּ , prehendunt scil. se (Ebr.: put forth the hand), is used like the Aram. סמך , to draw nearer, fasten together (Rabb. סמוּך , near at hand), Arab. tamâsaka (from Arab. msk = סמך , as e.g., hanash = נחשׁ ). In Job 36:18 we leave the signification thick milk or cream ( חמה = חמאה , as Job 29:6) to those who persuade themselves that cream can be metaphorically equivalent to superfluity (Ew., Hirz., Vaih., Hlgst.). Renan's translation: N'espère pas détourner la colère de Dieu par une amende , we also leave as a simple puzzle to its discoverer, who, with this one exception, is destitute of thoughts proper to the book of Job. In general, the thought, "do not imagine by riches, by a great ransom, to be able to satisfy the claims of God,"is altogether out of place here. Moreover, חמה , which, as e.g., דּאגה , Pro 12:25 (Ew. §174, g ), is construed as masc., cannot be understood of God's wrath, since the poet by הסית will not at one time have ascribed to God a well-meant incitation, at another an enticement in malam partem . That which allures is Job's own חמה , and that not the excitement of his affliction (Hahn), but of his passion; comp. אף , Job 36:13. שׂפק is, however, to be explained according to Job 34:37, comp. Job 27:23 (clapping of hands = derision); and כּפר signifies reconciliation or expiation, as Job 33:24. Elihu admonishes Job not to allow himself to be drawn by the heat of passion into derision, or to deride; nor to be allured from the right way by the ransom which is required of him as the price of restoration to happiness, viz., humble submission to the divine chastisement, as though this ransom were exceeding great. The connection is clear: an adverse verdict ( דּין ) and condemnation ( משׁפּט ) are closely connected; for ( כּי ) hastiness of temper, let it not ( פּן( ton ti ) lead thee astray ... thou wouldst not escape the judgment of God!

Keil-Delitzsch: Job 36:19-21

19 Shall thy crying place thee beyond distress,

And all the efforts of strength?

20 Long not for the night to come,

Which shall remove people from their place!

21 Take heed, incline not to evil;

For this thou hast desired more than affliction.

Those expositors who found in Job 36:18 the warning, that Job should not imagine that he would be able to redeem himself from judgment by a large ransom, go on to explain: will He esteem thy riches? (Farisol, Rosenm., Umbr., Carey, Ebr., and others); or: will thy riches suffice? (Hirz., Schlottm.); or some other way (Ew.). But apart from the want of connection of this insinuation, which is otherwise not mentioned in the book, and apart from the violence which must be done to היערך to accommodate it to it, שׁוּע , although it might, as the abstract of שׁוע , Job 34:19, signify wealth (comp. Arab. sa‛at , amplitudo ), is, however, according to the usage of the language (vid., Job 30:24), so far as we can trace it, a secondary form of שׁוע ( שׁועה ), a cry for help; and Job 35:9., Job 36:13, and other passages, also point to this signification. What follows is still less appropriate to this thought of ransom; Hirz. translates: Oh, not God and all the treasures of wealth! But בּצר is nowhere equivalent to בּצר , Job 22:24; but צר , Job 36:16, signifies distress; and the expression לא בצר , in a condition devoid of distress, is like לא בחכמה , Job 4:21, and לא ביד , Job 34:20. Finally, אמּיץ כּח signifies mighty in physical strength, Job 9:4, Job 9:19, and מאמצּי־כח strong proofs of strength, not "treasures of wealth."Stick. correctly interprets: "Will thy wild raging cry, then, and all thine exertions, as a warrior puts them forth in the tumult of battle to work his way out, put thee where there is an open space?"but the figure of a warrior is, with Hahn, to be rejected; ערך is only a nice word for שׁית שׂים , to place, set up, Job 37:19.

Job 36:20

Elihu calls upon Job to consider the uselessness of his vehement contending with God, and then warns him against his dreadful provocation of divine judgment: ne anheles (Job 7:2) noctem illam (with the emphatic art .) sublaturam populos loco suo . לעלות is equivalent to futuram ( ההוה or העתידה ) ut tollat = sublaturam (vid., on Job 5:11, לשׂוּם , collocaturus ; Job 30:6, לשׁכּן , habitandum est ), syncopated from להעלות , in the sense of Psa 102:25; and תּחתּם signifies, as Job 40:12 (comp. on Hab 3:16), nothing but that just where they are, firmly fixed without the possibility of escape, they are deprived of being. If whole peoples are overtaken by such a fate, how much less shall the individual be able to escape it! And yet Job presses forward on to the tribunal of the terrible Judge, instead of humbling himself under His mighty hand. Oh that in time he would shrink back from this absolute wickedness ( און ), for he has given it the preference before עני , quiet, resigned endurance. בּחר על signifies, 2Sa 19:39, to choose to lay anything on any one; here as בחר בּ , elsewhere to extend one's choice to something, to make something an object of choice; perhaps also under the influence of the phrase התענּג על , and similar phrases. The construction is remarkable, since one would sooner have expected על־עני זה בחרת , hanc elegisti prae toleratione .

Keil-Delitzsch: Job 36:22-25

22 Behold, God acteth loftily in His strength;

Who is a teacher like unto Him?

23 Who hath appointed Him His way,

And who dare say: Thou doest iniquity!?

24 Remember that thou magnify His doing,

Which men have sung.

25 All men delight in it,

Mortal man looketh upon it from afar.

Most modern expositors, after the lxx δυνάστης , give אמת the signification lord, by comparing the Arab. mar -un ( imru -un ), Syr. mor (with the art. moro ) or more (with the art. morjo ), Chald. מרא , Talmud. מר (comp. Philo, ii. 522, ed. Mangey: οὃτως , viz., μάριν φασὶ τὸν κύριον ὀνομάζεστηαι παρὰ Σύροις ), with it; but Rosenm., Arnh., Löwenthal, Wolfson, and Schlottm., after the Targ., Syr., and Jer., rightly abide by the signification: teacher. For (1) אמת (from הורה , Psa 25:8, Psa 25:12; Psa 32:8) has no etymological connection with mr (of מרא , Arab. maru'a , opimum , robustum esse ); (2) it is, moreover, peculiar to Elihu to represent God as a teacher both by dreams and dispensations of affliction, Job 33:14, Job 34:32, and by His creatures, Job 35:11; and (3) the designation of God as an incomparable teacher is also not inappropriate here, after His rule is described in Job 36:22 as transcendently exalted, which on that very account commands to human research a reverence which esteems itself lightly. Job 36:23 is not to be translated: who overlooketh Him in His way? ( פּקד with על of the personal and acc . of the neutral obj.), which is without support in the language; but: who has prescribed to Him ( פקד על as Job 34:13) His way? i.e., as Rosenm. correctly interprets: quis ei praescripsit quae agere deberet , He is no mandatory, is responsible to no one, and under obligation to no one, and who should dare to say ( quis dixerit ; on the perf. comp. on Job 35:15): Thou doest evil? - man shall be a docile learner, not a self-satisfied, conceited censurer of the absolute One, whose rule is not to be judged according to the laws of another, but according to His own laws. Thus, then, shall Job remember ( memento = cura ut ) to extol ( תשׂגּיא , Job 12:23) God's doings, which have been sung (comp. e.g., Psa 104:22) by אנשׁים , men of the right order (Job 37:24); Jer. de quo cecinerunt viri . שׁרר nowhere has the signification intueri (Rosenm., Umbr.); on the other hand, Elihu is fond of direct (Job 33:27; Job 35:10) and indirect allusions to the Psalms. All men - he continues, with reference to God's פּעל , working - behold it, viz., as בו implies, with pleasure and astonishment; mortals gaze upon it (reverentially) from afar, - the same thought as that which has already (Job 26:14) found the grandest expression in Job's mouth.

Keil-Delitzsch: Job 36:26-29

26 Behold, God is exalted-we know Him not entirely;

The number of His years, it is unsearchable.

27 For He draweth down the drops of water,

They distil as rain in connection with its mist,

28 Which the clouds do drop,

Distil upon the multitude of men.

29 Who can altogether understand the spreadings of the clouds,

The crash of His tabernacle?

The Waw of the quasi-conclusion in Job 36:26 corresponds to the Waw of the train of thought in Job 36:26 (Ges. §145, 2). מספּר שׁניו is, as the subject-notion, conceived as a nominative (vid., on Job 4:6), not as in similar quasi-antecedent clauses, e.g., Job 23:12, as an acc . of relation. שׂגּיא here and Job 37:23 occurs otherwise only in Old Testament Chaldee. In what follows Elihu describes the wondrous origin of rain. "If Job had only come,"says a Midrash ( Jalkut , §518), "to explain to us the matter of the race of the deluge (vid., especially Job 22:15-18), it had been sufficient; and if Elihu had only come to explain to us the matter of the origin of rain ( מעשׂה ירידת גשׁמים ), it had been enough."In Gesenius' Handwörterbuch , Job 36:27 is translated: when He has drawn up the drops of water to Himself, then, etc. But it is יגרע , not גּרע ; and גּרע neither in Hebr. nor in Arab. signifies attrahere in sublime (Rosenm.), but only attrahere (root גר ) and detrahere; the latter signification is the prevailing one in Hebr. (Job 15:8; Job 36:7). With כּי the transcendent exaltation of the Being who survives all changes of creation is shown by an example: He draws away (draws off, as it were) the water-drops, viz., from the waters that are confined above on the circle of the sky, which pass over us as mist and cloud (vid., Genesis , S. 107); and these water-drops distil down ( זקק , to ooze, distil, here not in a transitive but an intransitive signification, since the water-drops are the rain itself) as rain, לאדו , with its mist, i.e., since a mist produced by it (Gen 2:6) fills the expanse ( רקיע ), the downfall of which is just this rain, which, as Job 36:28 says, the clouds (called שׁחקים on account of its thin strata of air, in distinction from the next mist-circle) cause to flow gently down upon the multitude of men, i.e., far and wide over the mass of men who inhabit the district visited by the rain; both verbs are used transitively here, both נזל as Isa 45:8, and רעף , as evidently Pro 3:20. אף אם , Job 36:29 , commences an intensive question: moreover, could one understand = could one completely understand; which certainly, according to the sense, is equivalent to: how much less ( אף כּי ). אם is, however, the interrogative an , and אף אם corresponds to האף in the first member of the double question, Job 34:17; Job 40:8. מפרשׂי are not the burstings, from פּרשׂ = פּרס , frangere, findere , but spreadings, as Eze 27:7 shows, from פּרשׂ , expandere , Psa 105:39, comp. supra on Job 36:9. It is the growth of the storm-clouds, which collect often from a beginning "small as a man's hand"(1Ki 18:44), that is intended; majestic omnipotence conceals itself behind these as in a סכּה (Psa 18:12) woven out of thick branches; and the rolling thunder is here called the crash ( תּשׁאות , as Job 39:7, is formed from שׁוא , to rumble, whence also שׁואה , if it is not after the form גּולה , migration, exile, from שׁאה morf , , vid., on Job 30:3) of this pavilion of clouds in which the Thunderer works.

Keil-Delitzsch: Job 36:30-33

30 Behold, He spreadeth His light over Himself,

And the roots of the sea He covereth.

31 For thereby He judgeth peoples,

He giveth food in abundance.

32 Both hands He covereth over with light,

And directeth it as one who hitteth the mark.

33 His noise announceth Him,

The cattle even that He is approaching.

A few expositors (Hirz., Hahn, Schlottm.) understand the celestial ocean, or the sea of the upper waters, by ים , Job 36:30 ; but it is more than questionable (vid., on Job 9:8) whether ים is used anywhere in this sense. Others as (Umbr., Ew.) the masses of water drawn up to the sky out of the depths of the sea, on which a Persian passage cited by Stick. (who, however, regards the Waw of ושׁרשׁי as Waw adaequationis ) from Schebisteri may be compared: "an exhalation rises up out of the sea, and comes down at God's command upon the deserts."In both cases כּסּה would be equivalent to כסה עליו , obtegit se , which in and of itself is possible. But he who has once witnessed a storm in the neighbourhood of the sea, will decide in favour of one of the three following explanations: (1.) He covereth the uprooted ground of the sea (comp. Psa 18:15.) with the subsiding waves (Blumenf.); but then Job 36:30 would require to be understood of the light of the brightening sky following the darkness of the storm, which is improbable in respect of Job 36:32 . (2.) While the sky is brilliantly lighted up by the lightning, the abysses of the ocean are veiled in a so much deeper darkness; the observation is correct, but not less so another, that the lightning by a thunder-storm, especially when occurring at night, descends into the depths of the sea like snares that are cast down ( פּחים , Psa 11:6), and the water is momentarily changed as it were into a sea of flame; accordingly it may be explained, (3.) Behold, He spreadeth over Himself His light (viz., the light which incessantly illumines the world), and the roots of the sea, i.e., the sea down to its depths, He covers with it, since He makes it light through and through (Stuhlm. Wolfs.). Thus, as it appears, Jerome also interprets: Et (si voluerit) fulgurare lumine suo desuper, cardines quoque maris operiet .

(Note: The Targ. translates אור , Job 36:30, Job 36:32, by מטרא , pluvia , according to the erroneous opinion of R. Jochanan: כל אורה שׁנאמר באליהוא אינו אלא בירידת גשׁמים . Aben-Ezra and Kimchi explain even עלי־אור , Isa 18:4, according to this passage. The lxx translates Job 36:30 : ἰδοὺ ἐκτενεῖ ἐπ ̓ αὐτὸν ἠδώ ( Cod. Alex. επ αυτον το τοξον ; Cod. Sinait. επ αυτην ηωδ̀· (with the corrections ηδω and τοξον ), probably according to the reading אידו for אורו . But what connection have ἠδώ and rainbow?)

This, that He makes the light of the lightning His manifestation ( פּרשׂ עליו ), and that He covers the earth down to the roots of the sea beneath with this light, is established in Job 36:31 from the design, partly judicial, partly beneficial, which exists in connection with it. בּם refers as neuter (like בּהם , Job 22:21) to the phenomena of the storm; מכבּיר (with the adverbial ל like לרב , Job 26:3), what makes great = a making great, abundance (only here), is n. hiphil. after the form משׁהית , perdens = perditio . In Job 36:32 God is represented under a military figure as a slinger of lightnings: He covers light over both hands, i.e., arms both completely with light (comp. סכסך and Arab. škk , totum se operire armis ), and directs it ( עליה referring to אור as fem . like Jer 13:16, and sometimes in the Talmud). But what is the meaning of בּמפגּיע ? Hahn takes מפגיע as n. hiphil. like מכביר : an object of attack; but what then becomes of the original Hiphil signification? It ought to be בּמפגּע (Job 7:20), as Olsh. wishes to read it. Ew., Hirz., and others, after the example of Theod. (lxx), Syr., Jer., translate: against the adversary; מפגיע ;yrasre signifies indeed the opposite in Isa 49:16 : intercessor (properly, one who assails with prayers); however, it would be possible for this word, just as פגע c. acc. (which signifies usually a hostile meeting, Exo 5:3 and freq., but sometimes also a friendly, Isa 47:3; Isa 64:4), to be an ἐναντιόσημον . We prefer to abide by the usage of the language as we have it, according to which הפגיע signifies facere ut quid incurset s. petat , Isa 53:6; מפגיע therefore is one who hits, in opposition to one who misses the mark. The Beth is the Beth essentiae (vid., on Job 23:13), used here like Exo 6:3; Psa 55:19; Isa 40:10. With both hands He seizes the substance of the lightning, fills them with it so that they are completely covered by it, and gives it the command (appoints it its goal), a sure aimer!

Job 36:33

Targ., Syr., Symm., Theod. (from which Job 36:32 is supplied in the lxx),

(Note: Vid., Bickel, De indole ac ratione versionis Alex. in interpretando l. Iobi, p. 50. Cod. Sinait. has, like Cod. Vat.: αναγγελει περι αυτου φιλον (corr. φιλος ) αυτου κς κτησις και περι αδικαις .)

Jer., Luther, and others destroy the idea, since they translate רעו = רעהוּ , "his friend (companion)."Among moderns, only Umbr. and Schlottm. adopt this signification; Böttch. and Welte, after the example of Cocceius, Tingstad, and others, attempt it with the signification "thought = determination;"but most expositors, from Ew. to Hahn, decide in favour of the rendering as simple as it is consistent with the usage of the language and the connection: His noise ( רעו as Exo 32:17) gives tidings concerning Him (announces Him). In Job 36:33 Theod. (lxx), Syr., and Jer. point מקנה like our text, but translate possessio , with which we can do nothing. It seems that in the three attempts of the Targ. to translate Job 36:33, the translators had קנאה and קנּא before their mind, according to which Hahn translates: the arousing of anger (announces) the comer, which assumes מקנה instead of מקנה ; and Schlottm.: fierce wrath (goes forth) over evil (according to Symm. ζῆλον περὶ ἀδικίας ), which assumes the reading עולה ( עולה ), ἀδικία , adopted also by Syr., Theod. (lxx). Schultens even renders similarly: rubedinem flammantem nasi contra elatum , and Tingstad: zelum irae in iniquitatem . But it is not probable that the language was acquainted with a subst. מקנה , exciting, although in Eze 8:3 המּקנה is equivalent to המּקניא , so that one might more readily be tempted (vid., Hitz. in loc. ) to read מקנה אף , "one who excites anger against evil,"it one is not willing to decide with Berg, and recently Bleek, in favour of ( מקנּה ) מקנּא אף בּעולה , excandescens (zelans) ira = contra iniquitatem . But does the text as it stands really not give an appropriate idea? Aben-Ezra and Duran have understood it of the foreboding of an approaching thunder-storm which is manifested by cattle, מקנה . Accordingly Ew. translates: His thunder announces Him, the cattle even, that He is approaching; and peculiarly new (understanding יגיד not of a foreboding but of a thankful lowing) is Ebrard's rendering; also the cattle at fresh sprouting grass. But such a change of the position of אף is without precedent. Hirz. and Ges.: His rumble (rumble of thunder) announces Him to the herds, Him, and indeed as Him who rises up (approaches). But this new interpunction destroys the division of the verse and the syntax. Better Rosenm. like Duran: pecus non tantum pluviam proximam, sed et antequam nubes in sublime adscenderint adscensuras prae sagit, according to Virgil, Georg. i. 374f.:

illum (imbrem) surgentem vallibus imis

Aeriae fugere grues .

But עליו refers to God, and therefore על־עולה also, viz., Him who leads forth the storm-clouds (Jer 10:13; Jer 51:16; Psa 135:7), and Himself rising up in them; or, what עלה frequently signifies, coming on as to battle. It is to be interpreted: His thunder-clap announces Him (who is about to reveal Himself as a merciful judge), the cattle even (announce) Him at His first rising up, since at the approach of a storm they herd together affrighted and seek shelter. The speakers are Arabian, and the scene is laid in the country: Elihu also refers to the animal world in Job 35:11; this feature of the picture, therefore, cannot be surprising.

Constable: Job 32:1--37:24

F. Elihu's Speeches chs. 32-37

Many critical scholars believe that a later editor inserted chapters 32-37 in the text of Job.¹³⁵ Most conservatives believe there is ample external and internal evidence indicating that this section of chapters fits into the argument of the book.

". . . the Elihu speeches (chaps. 32-37), which seemingly interrupt the argument of the book, actually set the stage for the Yahweh speeches. Elihu appears as a type of mediator (an impartial witness) who speaks on behalf of God (36:2) by rebuking the three friends (cf. 32:3, 6-14; 34:2-15; cf. 35:4) and by suggesting that Job needed to repent of his pride which developed because of his suffering (cf. 33:17; 35:12-16). He recommended that Job should exalt God's works which are evident in nature (36:24-37:18) and fear Him who comes in golden splendor out of the north (37:22-24). These basic ideas of Elihu are either assumed or developed by the Lord in His speeches."¹³⁶

Constable: Job 36:1--37:24

5. Elihu's fourth speech chs. 36-37

Of all Elihu's discourses this one is the most impressive because of his lofty descriptions of God.

"This concluding statement contains Elihu's best and most distinctive ideas. Up until now he has been treading on familiar and conventional ground, repeating largely the ideas which Job and his friends have already expressed. The harsh tone that Elihu had adopted in his second and third speeches is here softened. Job 36:1-21 is a more mature and engaging statement of orthodox theology than anything found elsewhere in the book."¹⁴⁷

Constable: Job 36:1-26

God's dealings with man 36:1-26

The first four verses of chapter 36 introduce this speech. In them Elihu again urged Job to pay attention to what he would say. He claimed that his words were true and that he himself was "perfect in knowledge" (v. 4).

"In his defence [sic] of the righteousness of God, Elihu now develops his thought on the disciplinary meaning of suffering. God is great, but he does not despise men. The incorrigibly wicked he does not preserve, but in mercy he afflicts the righteous that they may be cleansed of all sin and pride."¹⁴⁸

Four times in this chapter and twice in this section (vv. 1-25) Elihu said, "Behold" (vv. 5, 22, 26, 30). In each case he then proceeded to say something important about God. After this, he applied that truth.

Elihu's first affirmation was that God is mighty and merciful (vv. 5-10), and He uses suffering to instruct people. There are two possible responses to God's teaching: hearing (v. 11) and not hearing (v. 12), and each has consequences. Elihu developed these responses and consequences further, first the response of the godless (vv. 13-14) and then that of the godly (vv. 15-16). Essentially the godless become angry and refuse to turn to God for help, and this often leads to a life of shame and an untimely death (vv. 13-14). The righteous who suffer, on the other hand, turn to God, submit to His instruction, learn from it, and live (v. 15). Finally Elihu applied these points to Job and warned him against responding to his sufferings like the ungodly (vv. 16-21). Specifically Job should avoid anger and scoffing and not let the large price he was paying for his God-sent education (the "ransom," v. 18) divert him from godly living.

Elihu's next major declaration about God, introduced by the second "Behold" (v. 22), was that He is a sovereign and supremely wise teacher (vv. 22-23). Elihu's application to Job was that he should worship God rather than murmuring, complaining, and pitying himself (vv. 24-25). Worship would enable him to learn the lessons that God was teaching him.

Note the introverted (chiastic) structure of verses 22-26 that emphasizes the fact that God is worthy of praise.

"Elihu has, in fact, steered the argument away from the justice of God to His wisdom, using His power as the bridge."¹⁴⁹

Constable: Job 36:27--38:1

God's dealings with nature 36:27-37:24

Elihu focused next on God's activities in nature. There may be reference to autumn conditions in 36:27-33, winter in 37:1-13, and summer in 37:17-18.¹⁵⁰

Elihu's third "Behold" (36:26) draws attention to the infinite wisdom of God. No one can understand how or why He deals with nature as He does (36:29).

The fourth "Behold" (36:30) affirms a similar point. God uses rain to bring both blessings and curses on people. Lightning and thunder declare God's presence even if people cannot fully understand when or why they come as they do.

Having introduced the idea of God's sovereign control over all things as reflected in His control of nature (36:26-33), Elihu elaborated on these thoughts in chapter 37. In verses 1-13 he cited more examples of God's working in nature that we cannot comprehend fully (37:5). We can learn that these things are His work (37:7) for several different purposes. Sometimes God does them for people's benefit or harm, but sometimes He does them simply for the sake of His world (37:13).

At this point Elihu turned again to apply these truths to Job's situation (37:14-24). He urged Job to be humble before such a great God (37:14-20). No one can find Him, but we can count on Him to be just (37:21-23). Job also needed to fear God (37:24). Verse 21 may mean that a person cannot look directly at the sun when the sky is clear of clouds. The implication is that neither can we see God in all His glory; He is partially unknowable.

Verse 22 seems to be another allusion to Ugaritic mythology. The Canaanites thought their gods lived in the North, but Elihu said the true God comes out of the North in golden majesty (lit. gold), perhaps like the sun. Since the sun does not rise in the North this cannot be a description of sunrise as symbolic of God's appearing. Rather it may contrast the appearing of the true God with Baal's supposed appearing.¹⁵¹

In his four speeches Elihu introduced a different reason for suffering: God has things to teach people that they can only learn through pain. He also described God in terms that suggest he may have had a more realistic, fuller concept of God than Job's three friends did. Notwithstanding neither Elihu nor the other three men had adequate insight into Job's situation. They could not have had unless God revealed to them what had transpired in His heavenly courts (chs. 1-2). Elihu's words are closer to the truth and prepare for God's fuller special revelation of Himself that follows in chapters 38-42. Generally Elihu emphasized the positive aspects of God's character whereas the three comforters emphasized the negative aspects. Elihu saw God more as a teacher. The other men spoke of Him as a judge.

"Worshipers of the ancient Near Eastern gods, Satan, Job, and his three antagonists--all these believed that suffering originated from a tit for tat,' measure for measure,' compensation theology, which governs the correspondence between righteous behavior and prosperity, and sinful behavior and misery. However, Elihu showed that neither he nor God supported this theory. Under God's justice, suffering comes to people for several reasons, many of which are unrelated to compensation theology."¹⁵²

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 36 (Chapter Introduction)

Overview

Job 36:1, Elihu shews how God is just in his ways; Job 36:16, How Job’s sins hinder God’s blessings; Job 36:24, God’s works are to be magnified.

Poole: Job 36 (Chapter Introduction)

CHAPTER 36

God is first in all his ways; towards the wicked, Job 36:1-6 , the godly, Job 36:7-11 , the hypocrite, Job 36:12-14 , the poor, Job 36:15 . Job’ s sins hindered God’ s salvation to him: he admonisheth him, Job 36:16-21 . God’ s power, and sovereignty, and all his perfections to be magnified, Job 36:22-33 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 36 (Chapter Introduction)

(Job 36:1-4) Elihu desires Job's attention.

(Job 36:5-14) The methods in which God deals with men.

(Job 36:15-23) Elihu counsels Job.

(Job 36:24-33) The wonders in the works of creation.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 36 (Chapter Introduction)

Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God's dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it. He urges many reasons, taken from the wisdom and righteousness of God, his care of his people, and especially his greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. Here we have, I. His preface, (Job 36:2-4). II. The account he gives of the methods of God's providence towards the children of men, according as they conduct themselves (Job 36:5-15). III. The fair warning and good counsel he gives to Job thereupon (Job 36:16-21). IV. His demonstration of God's sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to him in his dealings with us (Job 36:22-33). This he prosecutes and enlarges upon in the following chapter.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 36 (Chapter Introduction)

INTRODUCTION TO JOB 36

This chapter, with the following, contains Elihu's fourth and last discourse, the principal view of which is to vindicate the righteousness of God; which is done by observing the dealings of God with men in his providence, according to their different characters, and from the wonderful works wrought by him in a sovereign manner, and for the benefit of his creatures. This chapter is introduced with a preface, the design of which is to gain attention, Job 36:1; the different dealings of God with men are observed, and the different issue of them, and the different ends answered thereby, Job 36:5; and it is suggested to Job, that had he attended to the design of the providence he was under, and had submitted to it patiently, things would have been otherwise with him; and therefore Elihu proceeds to give him some advice, which, if taken, would be for his own good, and the glory of God, Job 36:16; and closes the chapter by observing the unsearchable greatness of God, as appears by the works of nature wrought by him, Job 36:26.