31 For with them he judgeth the peoples; he giveth food in abundance.
These all look unto thee, that thou mayest give their food in its season: That thou givest unto them, they gather; thou openest thy hand, they are filled with good.
He watereth the mountains from his upper-chambers: the earth is satisfied with the fruit of thy works. He maketh the grass to grow for the cattle, and herb for the service of man; bringing forth bread out of the earth, And wine which gladdeneth the heart of man; making [his] face shine with oil; and with bread he strengtheneth man's heart.
Thou hast visited the earth, thou hast watered it; thou greatly enrichest it: the river of God is full of water; thou providest their corn, when thou hast so prepared it: Thou dost satiate its furrows, thou smoothest its clods, thou makest it soft with showers; thou blessest the springing thereof. Thou crownest the year with thy goodness, and thy paths drop fatness: They drop upon the pastures of the wilderness, and the hills are girded with gladness. The meadows are clothed with flocks, and the valleys are covered over with corn; they shout for joy, yea, they sing.
To cause it to rain on the earth, where no one is; on the wilderness wherein there is not a man; To satisfy the desolate and waste [ground], and to cause the sprout of the grass to spring forth?
Hast thou entered into the storehouses of the snow, and hast thou seen the treasuries of the hail, Which I have reserved for the time of distress, for the day of battle and war?
And Moses stretched out his staff toward the heavens, and Jehovah gave thunder and hail; and the fire ran along the ground; and Jehovah rained hail on the land of Egypt. And there was hail, and fire mingled with the hail, very grievous, such as there had been none like it in all the land of Egypt since it became a nation. And the hail smote throughout the land of Egypt all that was in the field, both men and cattle; and the hail smote every herb of the field, and broke every tree of the field.
And the flood was forty days on the earth. And the waters increased, and bore up the ark; and it was lifted up above the earth. And the waters prevailed and increased greatly on the earth; and the ark went on the face of the waters. And the waters prevailed exceedingly on the earth; and all the high mountains that are under all the heavens were covered. Fifteen cubits upward the waters prevailed; and the mountains were covered. And all flesh that moved on the earth expired, fowl as well as cattle, and beasts, and all crawling things which crawl on the earth, and all mankind: everything which had in its nostrils the breath of life, of all that was on the dry [land], died. And every living being was destroyed that was on the ground, both man, and cattle, and creeping things, and fowl of the heavens; and they were destroyed from the earth. And Noah alone remained, and what was with him in the ark. And the waters prevailed on the earth a hundred and fifty days.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 36
Commentary on Job 36 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 36
Job 36:1-33.
1, 2. 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.
3. from afar—not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness—whereas Job ascribed unrighteousness (Job 34:10, 12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [Barnes].
4. I will not "speak wickedly for God," as the friends (Job 13:4, 7, 8)—that is, vindicate God by unsound arguments.
he that is perfect, &c.—Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 21:34).
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).
6. right … poor—He espouses the cause of the afflicted.
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; Ps 113:7, 8). True of believers in the highest sense, already in part (1Pe 2:9; Re 1:6); hereafter fully (Re 5:10; Job 22:5).
and they are—that they may be.
8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.
9. work—transgression.
that … exceeded—"In that they behaved themselves mightily" (literally, "great"); that is, presumptuously, or, at least, self-confidently.
10. (Job 33:16-18, 23).
11. serve—that is, worship; as in Isa 19:23. God is to be supplied (compare Isa 1:19, 20).
12. (Job 33:18).
without knowledge—that is, on account of their foolishness (Job 4:20, 21).
13-15. Same sentiment as Job 36:11, 12, expanded.
hypocrites—or, the ungodly [Maurer]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12).
heap up wrath—of God against themselves (Ro 2:5). Umbreit translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (Job 27:8, 10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).
14. Rather (De 23:17), Their life is (ended) as that of (literally, "among") the unclean, prematurely and dishonorably. So the second clause answers to the first. A warning that Job make not common cause with the wicked (Job 34:36).
15. poor—the afflicted pious.
openeth … ears—(Job 36:10); so as to be admonished in their straits ("oppression") to seek God penitently, and so be "delivered" (Job 33:16, 17, 23-27).
16. Rather, "He will lead forth thee also out of the jaws of a strait" (Ps 18:19; 118:5).
broad place—expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Ps 23:5; Isa 25:6).
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, 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].
18. (Nu 16:45; Ps 49:6, 7; Mt 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29).
with his stroke—(Job 34:26). Umbreit translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.
19. forces of strength—that is, resources of wealth (Ps 49:7; Pr 11:4).
20. Desire—pant for. Job had wished for death (Job 3:3-9, &c.).
night—(Joh 9:4).
when—rather, "whereby."
cut off—literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."
in their place—literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [Maurer]. Umbreit's translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.
21. regard—literally, "turn thyself to."
iniquity—namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17, 18).
rather than—to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast Heb 11:25).
22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth—rather, doeth lofty things, shows His exalted power [Umbreit] (Ps 21:13).
teacheth—(Ps 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Isa 40:13, 14; Ro 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. Umbreit with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.
23. Job dared to prescribe to God what He should do (Job 34:10, 13).
24. Instead of arraigning, let it be thy fixed principle to magnify God in His works (Ps 111:2-8; Re 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (Ro 1:20).
behold—As "see" (Job 36:25), shows; not, as Maurer, "sing," laud (see on Job 33:27).
25. See—namely, with wondering admiration [Maurer].
man may behold—rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).
26. (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.
know him not—only in part (Job 36:25; 1Co 13:12).
his years—(Ps 90:2; 102:24, 27); applied to Jesus Christ (Heb 1:12).
27, 28. The marvellous formation of rain (so Job 5:9, 10).
maketh small—Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Ps 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).
28. abundantly—literally, "upon many men."
29. (Job 37:5). God's marvels in thunder and lightnings.
spreadings, &c.—the canopy of thick clouds, which covers the heavens in a storm (Ps 105:39).
the noise—"crashing"; namely, thunder.
of his tabernacle—God being poetically said to have His pavilion amid dark clouds (Ps 18:11; Isa 40:22).
30. light—lightning.
it—His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.
spread—is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."
covereth the bottom—roots.
of the sea—namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Ps 18:14, 15, the discovering of "the channels of waters" follows the "lightnings." Umbreit translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Ps 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.
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; 38:23, 27; Ac 14:17).
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, Ps 8:2; 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [Umbreit].
33. noise—rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Ge 40:10; 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [Umbreit]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [Virgil, Georgics, I.373, &c.].