Job 34

FUrthermore, Elihu answered, and said,

Hear my words, O ye wise men Who are here present: do you judge of the truth and reason of what I have said, and am further to say: for I am willing to submit all to the judgment of the truly wise., and give ear unto me, ye that have knowledge.

For the ear trieth words i. e. Man's mind judgeth of things spoken and heard. The ear, the sense of Discipline is put for the mind to which things are conveyed by it. See the note on Iob 12. 11., as the mouth tasteth meat.

Let us choose to us judgment i. e. Justice and Equity, judgment being oft synecdochically used for just judgment, as Iob 8. 3. & 19 7. & 32. 9. Psal. 37. 28. Let us not contend for victory, but only for Truth and Justice. This shall be my only care and business. Let us lay aside all prejudices and animosities, which I perceive have had too great an influence upon thee and thy friends, and impartially consider the naked truth and right of the cause.: let us know i. e. Let us discover or make it known one to another. among our selves what is good Who has the best cause.:

For Job has said, I am righteous Either 1. I am perfectly righteous. But this Iob did not say, but the contrary, Iob 9. 2, 3. & 14. 4. Or 2. I am a sincere Person, no Hypocrite, as my Friends make me. But this Elibu does not deny. or 3. I am so far righteous, and have been so holy and blameless in my life, that I have not deserved, not had any reason to expect such hard usage from God. And this Iob had oft intimated, and Elihu does justly blame him for it, that he blazoned his own righteousness with tacit reflections upon God for dealing so severely with him.: and my God has taken away my judgment For so Iob had said, Ch. 27. 2. i. e. He denies me that which is but just and equal, to give me a fair hearing, to suffer me to plead my Cause with or before him, to show me the reasons of his contending with me, and what sins besides common infirmities, I have been guilty of whereby I have deserved such extraordinary judgments. Which Elihu justly taxeth him with as a very irreverent and presumptuous expression..

Should I lie against my right So Iob had said in effect. Ch. 27. 4, 5, 6. Should I falsly accuse my self of such sins of which I am no way conscious to my self? Should I betray mine own cause and deny my integrity, and say that I deserved worse than I have done?? my wound is incurable without transgression i. e. Without any great, or hainous, or crying sin, as this word commonly signifies, which might reasonably bring down such terrible judgments upon my Head..

What man is like Job, who drinketh up scorning like water i. e. Abundantly and greedily: who does so oft and so easily break forth into scornful and contemptuous expressions, not only against his friends, but in some sort even against God himself, whom he foolishly and insolently chargeth with dealing rigorously with him. The words may be thus read, What Man, being like Iob, would drink up, &c. That a wicked or foolish Man should do thus, is not strange, but that a Man of such Piety, Gravity, Wisdom and Authority, as Iob, should be guilty of such a sin, this is wonderful.?

Which goeth in company with the workers of iniquity, and walketh with wicked men Although I dare not say, as his three Friends do, that he is a wicked Man, yet in this matter he speaks and acts like one of them.?

For he has said Not absolutely and in express terms, but by unforced consequence, and as concerning this life, and with reference to himself; because he said that good Men were no less, nay sometimes more miserable here than the wicked, Ch. 9. 22, &c & 30. 26. and that for his part he was no gainer as to this life by his Piety, but a loser, and that God showed him no more kindness and compassion than he usually did to the vilest of men. Which was a very unthankful and ungodly opinion and expression, seeing godliness has the promise of this life as well as of that to come, and Iob had such supports, and such assurances of his own uprightness and of his future happiness, as he confesseth, as were and should have been accounted even for the present a greater comfort, and profit than all which this World can afford., It profiteth a man nothing, that he should delight himself with God That he should choose and delight to walk with God, and make it his chief care and business to please him and to do his commandments: which is the true and proper Character of a godly Man..

Therefore hearken unto me, ye men of understanding You who are present and understand these things, do you judge between Iob and me.: far be it from God that he should do wickedness This I must lay down as a Principle that the righteous and holy God neither does nor can deal unjustly with Iob or with any Man, as Iob insinuates that God had dealt with him., and from the Almighty, that he should commit iniquity.

For the work i. e. The reward of his work; or according to his work. Iob's aff... ons though great and sharp are not undeserved, but justly inflicted upon him both for his Original corruption, and for many actual transgressions which are manifest to God, though Iob through his par... lity may not see them. And Iob's Piety shall be recompensed it may be in this life but undoubtedly in the next. And therefore... ety is not unprofitable as Iob says. of a man shall he render unto him, and cause every man to... ind according to his ways.

Yea, surely God will not do wickedly, neither will the Almighty pervert judgment As Iob has wickedly affirmed. For the phrase see, on Ch. 8. 3..

Who has given him a charge over the earth i. e. Over the Inhabitants of the Earth, to rule them according to his La... s, and to give an account to him of it? Who or where is his Superiour that made the World, and then delivered the Government of it to God? There is no such Person. God himself is the sole Creator, the absolute and supream Lord and Governour of all the World, and therefore cannot do unjustly. The reason is partly because all unrighteousness is a transgression of some Law, and God has no Law to bound him but his own nature and will: partly because the Creator and Lord of the World must needs have all possible Perfections in himself, and amongst others perfect Justice, and must needs be free from all imperfections and obliquities, and therefore from Injustice: and partly because he is of himself all-sufficient and independent upon all other Persons, and able to do and procure whatsoever pleaseth him, and therefore as he has no inclination, so he has no temptation, to any unrighteous actions; this being generally the reason of all unrighteous actions in the World, because the Persons who do them either are obliged to do it to grati... ie some Superiour Authority who commands them to do it, or else do want or desire something which they cannot justly obtain. For he is a Monster and not a Man, who will take away any thing by injustice or violence which he may have by right.? or who has disposed Or committed, to wit, to him, to be governed by him in the Name and for the use and service of his Superiour Lord to whom he must give an account. the whole world?

If he set his heart upon man Heb. upon him, i. e. Man, as may seem probable from v. 11. & 15. where Man is expressed, and from the next Clause of this Verse where he speaks of that Spirit and Breath which is in Man. If his eye and heart be upon man, if he diligently and exactly observe him and all his ways, and whatsoever is amiss in him, and which follows upon it of course, resolve to punish him. Or, if he set his heart against (as this Particle el is used, Amos 7. 15. and elsewhere, as has been noted before) him, to wit, to cut him off.: if he gather unto himself If it please him to gather to himself, to wit, by death, whereby God is said to take away mens Breath Psal. 104. 29. and to gather mens Souls, Psal. 26. 9. and the Spirit is said to return unto God, Eccles. 12. 7. his spirit and his breath i. e. That Spirit and Breath, or that living Soul that God breathed into Man, Gen. 2. 7. and gives to every Man that cometh into the World.:

All flesh i. e. Every Man, who is called Flesh, Gen. 6. 3, 17. Isa. 40. 6. shall perish together Or, alik..., without any exception, be they great or mean, wise or foolish, good or bad, if God design to destroy them, they cannot withstand his power, but must needs perish by his stroke. The design of this and the foregoing Verse is the same with that of v. 13. (where see the notes) namely, to declare God's absolute and uncontrollable Soveraignty over all men to dispose of them either to life or to death as it pleaseth him, and consequently to show that Iob had cause to be thankful to God who had continued his life so long to him which he might have taken away as soon as ever he had given it, and had no cause to complain of him, or to tax him with injustice for afflicting him, as he did., and man shall turn again unto dust.

If now thou hast understanding, hear this As thou art a Man of understanding, hear and consider what I say.: he... rken to the voice of my words.

Shall even he that hateth right i. e. That is unrighteous. But this he expresseth in a most emphatical manner, the reason and weight whereof seems to me to be this; If God be unjust, he is not so from fear of any Superiour (as inferiour Magistrates do many unrighteous things against their Consciences to please their Prince or Chief Ruler, or to avoid his displeasure) but merely from an intrinsecal hatred of Justice, or love of unrighteousness: which being most absurd to imagine concerning God, therefore he cannot possibly... e unjust or do any unjust action., govern So this word which properly signifies to bind is fitly rendred by most Interpreters, and... o it is used, Isa. 3. 7. because Governours have a power to bind their Subjects by Laws and Penalties, and they are as it were the ligaments by which Societies are bound and keep together, which without them would be dissolved and broken to pieces. Elihu's argument here is the same with that of Abraham's, Gen. 18. 25. and that of Saint Pauls, Rom. 3, 5. 6. If God be unrighteous how shall... e judge or govern the World? And the argument is undeniable; If God were unjust, there would be nothing but injustice and confusion, and mischief in the World whereas we see there is a great deal of Justice administred by Rulers in the World, and all this must proceed from him who is the Fountain and Author of all Justice, and Rule, and Authority. And as the Psalmist says, Psal. 94. 9. He that formed the eye, shall not he see? So say I, He that makes men just shall he be unjust?? and wilt thou condemn him that is most just i. e. God, who has given so many clear and unquestionable evidences of his Justice, in giving Just and Holy Laws, in encouraging and rewarding very many righteous Persons in this life, and in inflicting dreadful and remarkable Judgments upon Tyrants and Oppressours. Or, him that is just and mighty; for the next Verse speaks of such who were generally in... hose times more considerable for their Power and Authority, than for their Justice. So here is a double argument against Iob's censures of God's Justice. He is just, and therefore giveth thee no cause to condemn him, and withal potent, and therefore can punish thee yet far worse for so doing.?

Is it fit to say to a King, Thou art wicked Or, Thou art Belial or a Son of Belial. Though a King may, really be unjust and wicked, yet there Subjects neither may nor dare presume to call them so, Exod. 22. 28. And therefore if some evil Thought did arise in thee, yet how wast thou not afraid to utter such unworthy and almost blasphemous expressions against God?: and to princes, ye are ungodly?

How much less to him that accepteth not the persons of princes g, nor regardeth the rich more than the poor: for they all are the work of his hands And therefore of equal worth and price with him, and equally subject to his power and pleasures. q i. e. To God, who respecteth not the greatest Princes so as to do any unjust thing to gain their favour, or to avoid their anger, to whom Princes and Peasants are equally subject and infinitely inferiour; who therefore is free from all temptation to injustice which commonly proceeds from respect of Persons, Levit. 19. 15. and to whom therefore thou didst owe more reverence, than thy words have expressed.

In a moment Whensoever God does but give the word, and send his Summons for them. shall they i. e. The Rich and the Prince no less than the poor must submit to the Law of death which God has imposed upon all men without exception, and they cannot charge God with injury therein. die, and the people Whole Nations or People are no less subject to God's power than any particular Persons: their numbers cannot secure them from God's hand. shall be troubled i. e. disturbed and terrified with those calamities which God shall bring upon them. at midnight Suddenly, and when they are most secure., and pass away Either, 1. go into Captivity, or run, or fly away, they know not whither for their lives. Or, 2. perish or die, as he said before, and as this word is oft used, as Iob 14. 20 Psal. 37. 36. Eccles. 1. 4 So the same thing is said of the People, which in the first branch of the Verse was said of the Princes.: and the mighty shall be taken away Either from their place or power: or out of this life. without hand Without any hand or help of Man by some secret and stupendious work and judgment of God, which he oft inflicts upon those who are out of the reach of men..

For his eyes are upon the ways of man This is added as the reason of the Judgments mentioned in the foregoing Verse, God does not afflict nor destroy either Princes or People unjustly, no nor out of his mere pleasure and absolute Soveraignity (to which Iob seemed to impute his calamities) but for their sins, which God sees exactly, although they use all possible arts and tricks to hide them from him. Therefore no man has cause to complain of God, but of himself, for all that he may suffer in the World., and he seeth all his goings.

There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves They may flatter themselves, or cheat others by covering their wicked actions with plausible pretences and professions, but they cannot deceive God, nor keep their hearts and ways from his sight..

For he will not lay upon man more than right More or heavier punishments than they deserve, or than are proportionable to their sins, which he accurately observes, as was now said, and therefore can suit punishments to them.: that he should enter into judgment with God Thereby to give him any pretence or occasion of entring into judgment with him, or condemning his proceedings; for which there might seem to be some colour, if God did lay upon Man more than right. And therefore thou, O Iob, hadst no cause for thy complaints against God..

He shall break into pieces mighty men without number Neither their greatness, nor their numbers can secure them from the stroke of God's justice., and set others in their stead i. e. Give away their power and dignity to others who shall come in their place..

Therefore he knoweth their works i. e. Hence it appears that he knows all their evil works because he judgeth them, for them. God or men are oft times said in Scripture to know or do a thing when they only manifest their knowing and doing of it. Or, Because, &c. as this Particle is used. Isa. 26. 14. & 6... 7. So this is subjoined as the ground or reason why he punisheth them, as is related both in the foregoing and in the following words, because he sees all their wicked designs and actions., and he overturneth them in the night i. e. When they are at rest and secure, at midnight, as it is v. 20. Or, he turneth or bringeth upon them the night, to wit, of calamity and tribulation, as the next words explain it, and as the words night and darkness are oft used. Or, he turneth the night, to wit, into day, i. e. He knoweth all their deeds of darkness, and bringeth them to light. See above v. 22., so that they are destroyed Heb. and (or then, or therefore; for both these ways this Particle is sometimes used) they shall be destroyed, or, broken to pieces..

He striketh them as wicked men i. e. As he useth to smite wicked men, with a grievous and terrible stroke. Comp. Isa. 27. 7. Or, for wicked men, or, because they are wicked men, therefore he destroys them without any regard to their quality. in the open sight of others In publick view for their greater shame, and for the greater glory of God's justice, and for the greater terrour of other oppressours, and comfort of the oppressed..

Because they turned back from him From the God whom they or their Progenitors had owned, and his Laws which God has written in the minds of all men, Rom. 2. 14, 1.... and it may be from the practice of the true Religion which sometimes they professed.: and would not consider Or, understand. They did not desire no... endeavour to know them, at least practically or to any good purpose. any of his ways Either, 1. God's providential ways. They did not lay to heart any of God's judgments inflicted upon such Oppressours as themselves, which should have given them warning, but boldly persisted in the same wicked courses. Or 2. His precepts, oft called his ways, because he has appointed them for us to walk in. For these ways they were in a special manner obliged to consider and practise: and the next Verse giveth us an instance of their backsliding from these ways..

So that they cause the cry of the poor to come Heb. To bring, &c. which is ambiguous, and may be read, either 1. that he, i. e. God, might bring, &c. So this is a reason why God smo... them, &c. as is said, v. 26. Or 2. that they i. e. those wicked men, might bring, &c. and so these words contain either 1. a reason of what was last mentioned, to wit, why they would not consider nor walk in Gods ways, because they were resolved to oppress the poor, and give them cause to cry unto God; which they neither would nor could have done if they had throughly understood and considered Gods ways: or 2. an evidence or instance of it wherein it did appear, that they had turned back from God, &c., unto him i. e. Unto God, as the following words imply, it being God's work to... ear the cry and plead the cause of the afflicted or oppressed. Others, Upon him, or upon them, or upon each of them, to wit, of the Oppressours; upon whom the cry of the oppressed is said to come, because the vengeance of God is by that cry brought down upon them., and he heareth the cry of the afflicted He delivereth the oppressed by taking the Oppressour away..

When he giveth quietnes..., Either to the poor and oppressed Persons last mentioned, or to any other Person or People, as it follows. who then can make trouble No Man or Creature can hinder God's design and work. and when he hideth his Face i. e. Withdraws his favour and help from them, and... ereby exposeth them to all Oppressions or calamities., who then can behold him i. e. Who can look up to God with chearfulness or confidence to desire or expect his help? Or rather, who will look upon him or regard him, to wit, so as to pitty or suecour him! I... God be against him, what man will or dare be for him? all men will... orsake and oppose him, and so he will be utterly lost. For this who answers to the who in the former branch of the Verse, and both of them speak o... Man and his act as opposed unto God, and to his act.? whether it be done against a Nation, or against a man only The case is the same in both: God can carry on his work either of Mercy or Justice, as easily and as irre... istibly upon an whole Nation or People as upon one particular Person..

That the hypocrite reign not, lest the People be ensnared Having said that God could and would carry on his own work and design effectually, whether against one Man, or against an whole People, he now proceeds to give a further instance of God's mighty power above and against the greatest Monarchs, in whom their own and Peoples strength seem to be united, yet all together cannot oppose God in his work. God when he pleaseth can and does so order affairs, that the Hypocrite (i. e. the profane wicked Prince, as one of the Kings of Iudah is called, Ezek. 21. 25. Bad Princes being called Hypocrites, because they do commonly cover all their Oppressions, and injuries, and imp... eties too, with the specious pre... ence of Justice and the publick good, and the discharge of their trust and duty) may not reign, (i. e. may not continue his reign and tyranny, that he may and shall by his Soveraign power and omnipotent Providence be deprived of his Kingdom)... est the people be... red, i. e. lest the people should be longer, and more and more... pt and held in the snares or fetters of tyra... ny and oppression: i. e. God does this to free poor oppressed People... rom the snares which ungodly and unrighteous Princes lay for them. Or, that People be not any longer, Heb. that there... e... o snares o... or for the People. Or for the, or scandals or (which are oft so called) of the People. So the sense is, That such a wicked Prince may not continue to reign over that People, although by their sins they had provoked God to give them such a Prince and to continue his power over them..

Surely it is meet Certainly it is but fit and reasonable that Man should say thus, to his Maker and Supream Lord and that instead of contending with God he should submit to him, Or (which comes to the same thing) But has he said? So the sense is, I have showed the absolute power which God has over all his Creatures, and that he may justly, and does o... times severely punish all sorts of men as he sees fit: And this Iob should have applied to his own case. But, I appeal to all of you, has he, i. e. Iob (who is the principal subject of this whole discour... e, and... o whom he now begins to direct his discourse) said, that which here follows? which is a kind of form of confession or humiliation, which E... ihu puts into Iob's mouth, as fit to have been used by him. Nay, has not his speech and carriage been of a directly contrary nature and tendency? In stead of humbling himself under God's hand which was his duty, has he not been full of murmurings and complaints against God? to be said unto God Unto one so much thy Superiour, so mighty and so righteous in all his wa... s: with such an one, a weak and sinful Creature (as thou art) should not presume to contest., I have born chastisement Or, I do, or shall bear it, to wit, quietly and contentedly; I will bear the Lords indignation, and accept of the punishment of my own iniquity, and not accuse God falsly and foolishly, as I have done., I will not offend any more Heb. I will not corrupt, to wit, my self or my ways; which is oft understood in like cases. Or, I will take or demand no Pledge: for so this Verb is oft used. So the sense may possibly be, I confess I have been too bold with God in desiring that he would come with me into judgment, and that I could have a Pledge or Surety that he would do so, but I will no longer desire it, but submit my self wholly to him..

That which I see not, teach thou me I will no longer maintain mine innocency, but from thy judgments I will conclude and have reason to believe that there are some secret sins in me, for which thou dost chastise me, and which I through mine ignorance or partiality cannot yet discover, and therefore do beg that thou wouldst by thy Spirit manifest them to me.; if I have done iniquity, I will do no more I will amend my former errours..

Should it be according to thy mind Having advised and directed Iob how to behave himself, and what to say to God in his case, he now proceedeth to enforce his advice by solid arguments. Should it (to wit, God's chastening of thee, about which the great controversie was) be according to thy mind? Heb. from with thee, as thou wouldest have it? Shall thy Opinion or Affection give Laws and Measures to God that he shall afflict only such Persons and in such a manner and measure, and so long as thou wouldst have him? Does God need or should he seek... or thy advice how to govern the World, and whom, and when to reward or punish? Dost thou quarrel with God, because he punisheth thee worse and longer than thou expectest or de... rest?? he will recompense it; To wit, thy iniquity expressed, v. 32. whether thou refuse, or whether thou choose Whether thou ar... satisfied or offended with his proceedings, he regards not a being obliged to give thee an account of his matters, whether thou would refuse his punishments or accept of them., and not I It is... ot I, nor thou, that must prescribe to God but he will do what he pleaseth. Or, but not I, i. e. do thou refuse or choo... e as thou pleasest and contend with God for doing with thee otherwise than according to thy opinion or good will; but so would not I do, if i... were my case, and I can say nothing for this course which thou takest, and therefore do thou speak what thou knowest, or what thou ca... st say for it, as it here follows.: therefore speak what thou knowest If thou canst say any thing for this practice, here I am ready to hear thy defence and to justifie thee as far as I can truly and righteously do. But this Verse is and may well be otherwise rendred, and that very agreeably to the Hebrew, though still the sense will be the same, Shall he, i. e. God, render, or it (to wit, thy iniquity) according to thy mind, (i. e. no further than thou dost like and consent) because thou refusest? (to wit, his Chastisement. Is he obliged to forbear punishing thee because thou art not pleased with it? Shall not he dispense either favours or afflictions as he sees fit without thy consent?) shalt thou choose, and not I? (So Eli... speaks this in the Name and Person of God: such sudden changes of Persons being not unusual in this Book. Shalt thou, O Iob, choose for me and not I for my self?) therefore speak what thou knowest. If this be thy opinion speak what thou canst in defence of it: and here am I ready to plead for God against thee. So here Elihu returns to speak in his own Person..

Let men of understanding tell me, and let a wise man hearken unto me I am content that any wise Man should judge of my words, and let such consider what I say. Or, as others translate the place, M... n of Understanding will speak for or with (as the prefix Lamed is sometimes used, as Gen. 46. 26. Numb. 18. 11. Iob 17. 5.) me, and wise men will hearken or assent unto me..

Job has spoken without knowledge Foolishly and inconsiderately., and his words were without wisdom.

My desire is that Job may be tried Either 1. that he may be further tried by God or exercised with Afflictions till he he throughly convinced or humbled. But it seems harsh that he should pray for the continuance or increase of Iob's Afflictions. Or rather 2. that his words and cause which I am now debating may be examined and s... fted, that you that are here present or any other wise men may consider and judge thereof, as he desired above, v. 2, 10, 34. unto the end i. e. Thoroughly and exactly, till the cause be brought to an is... ue. Or, unto victory, i. e. till judgment be brought forth unto victory., because of his answers Or, concerning his answers, or replies or discou... s for answering is oft used in Scripture both in the Old and New Testament for speaking. So he limits and changeth the state of the controversie: I do not meddle with Iob's former life nor charge him with Hypo... risie, as his three Friends have done, but I justly reprove him for his hard speeches against God whereby he has reproached his justice and goodness. for wicked men i. e. On their behalf or for their use. He has put arguments into their mouths against God and his Providence. Or, with or among wicked men, as if he were one of them: or such answers as they use to make, which therefore are very unbecoming such a Man as Iob is or pretends to be..

For he addeth rebellion unto his Sin He sinned before, as other ways, so by impatience under his afflictions, which may be ascribed to humane infirmity; but now he is grown obstinate and incorrigible, and instead of repenting, and humbling himself for his sins he excuseth them, and justifieth himself and accuseth the blessed God. Or thus For otherwise, unless he be throughly tried and rebuked, he will add rebellion unto his sin, he will break forth into open rebellion against God, and (as it follows) he will clap, &c. For the Hebrew words are of the future tense, although such are oft rendred by the past tense., he clappeth his hands In token of joy and victory, as this phrase is used, Psal. 47. 1. & 98. 8. insulting and triumphing not only over us, as if none of us were able to answer him, but in a sort over God himself, inasmuch as he has again and again desired leave of God to debate his cause with or before him, and in that case did not doubt to maintain it, but could not obtain the favour or justice of a fair hearing. amongst us, and multiplieth his words against God Whereas the reverence which he oweth to God and his infinite distance from him should teach him to be very modest and sparing in his speeches of God, Iob on the contrary poureth forth whole flouds of bold and presumptuous expostulations with God and reflections upon Gods proceedings with him..