24 Remember that thou magnify His work That men have beheld.
and they sing the song of Moses, servant of God, and the song of the Lamb, saying, `Great and wonderful `are' Thy works, O Lord God, the Almighty, righteous and true `are' Thy ways, O King of saints,
Ascribe ye greatness to Jehovah with me, And we exalt His name together.
Great `are' the works of Jehovah, Sought out by all desiring them. Honourable and majestic is His work, And His righteousness is standing for ever. A memorial He hath made of His wonders, Gracious and merciful `is' Jehovah.
His signs how great! and His wonders how mighty! His kingdom `is' a kingdom age-during, and His rule `is' with generation and generation.
The maker of the earth by His power, The establisher of the world by His wisdom, Who, by His understanding, stretched forth the heavens,
And they sing in the ways of Jehovah, For great `is' the honour of Jehovah.
They are sustained for ever to the age. They are made in truth and uprightness.
`And lest thou lift up thine eyes towards the heavens, and hast seen the sun, and the moon, and the stars, all the host of the heavens, and thou hast been forced, and hast bowed thyself to them, and served them, which Jehovah thy God hath apportioned to all the peoples under the whole heavens.
They confess to Jehovah His kindness, And His wonders to the sons of men.
They confess to Jehovah His kindness, And His wonders to the sons of men.
For Thou hast caused me to rejoice, O Jehovah, in Thy work, Concerning the works of Thy hands I sing. How great have been Thy works, O Jehovah, Very deep have been Thy thoughts.
There is none like Thee among the gods, O Lord, And like Thy works there are none. All nations that Thou hast made Come and bow themselves before Thee, O Lord, And give honour to Thy name. For great `art' Thou, and doing wonders, Thou `art' God Thyself alone.
For they attend not to the doing of Jehovah, And unto the work of His hands. He throweth them down, And doth not build them up.
To the Overseer. -- A Psalm of David. The heavens `are' recounting the honour of God, And the work of His hands The expanse `is' declaring. Day to day uttereth speech, And night to night sheweth knowledge. There is no speech, and there are no words. Their voice hath not been heard. Into all the earth hath their line gone forth, And to the end of the world their sayings, For the sun He placed a tent in them,
The Rephaim are formed, Beneath the waters, also their inhabitants. Naked `is' Sheol over-against Him, And there is no covering to destruction. Stretching out the north over desolation, Hanging the earth upon nothing, Binding up the waters in His thick clouds, And the cloud is not rent under them. Taking hold of the face of the throne, Spreading over it His cloud. A limit He hath placed on the waters, Unto the boundary of light with darkness. Pillars of the heavens do tremble, And they wonder because of His rebuke. By His power He hath quieted the sea, And by His understanding smitten the proud. By His Spirit the heavens He beautified, Formed hath His hand the fleeing serpent. Lo, these `are' the borders of His way, And how little a matter is heard of Him, And the thunder of His might Who doth understand?
With Him `are' wisdom and might, To him `are' counsel and understanding. Lo, He breaketh down, and it is not built up, He shutteth against a man, And it is not opened. Lo, He keepeth in the waters, and they are dried up, And he sendeth them forth, And they overturn the land. With Him `are' strength and wisdom, His the deceived and deceiver. Causing counsellors to go away a spoil, And judges He maketh foolish. The bands of kings He hath opened, And He bindeth a girdle on their loins. Causing ministers to go away a spoil And strong ones He overthroweth. Turning aside the lip of the stedfast, And the reason of the aged He taketh away. Pouring contempt upon princes, And the girdle of the mighty He made feeble. Removing deep things out of darkness, And He bringeth out to light death-shade. Magnifying the nations, and He destroyeth them, Spreading out the nations, and He quieteth them. Turning aside the heart Of the heads of the people of the land, And he causeth them to wander In vacancy -- no way! They feel darkness, and not light, He causeth them to wander as a drunkard.
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.].