Job 35:13

now me, my people do not consider;" Isa 1:3 . Beasts, bards, fowls, and in many cases pond-fishes, know and seem thankful to the hand that feeds them; while man, made much more noble than they, gifted with the greatest powers, privileged with the most important benefits, considers not the Lord, nor discerns the operation of his hand. Quadrupeds, reptiles, and fowls, have more gratitude to their masters than man has to his God. Verse 12 There they cry - They bewail their calamities, but sorrow not for the cause of them; they cry against their oppressors, but they call not upon God. Because of the pride of evil men - Or מפני mippeney, from the face, presence, or influence, of the pride of wicked men. They cry for deliverance from the pride of wicked men; but they are not heard, because they cry not to God. Verse 13 Surely God will not hear vanity - He will not attend to such vain cries; they cry from their oppressions, but they cry not to God. Verse 14 Thou sayest thou shalt not see Him - Several MSS. have "Thou shalt not see me," and the Septuagint, and one other, "Thou shalt not see us," but without the points, תשורנו, the original may be read see Him or see Us, the third person singular, or the first person plural. Yet judgment is before him - Rest assured that God has not forgotten either to punish or to save; therefore trust in him; choose to be a monument of his mercy, rather than of his justice. Verse 15 But - because it is not so - Rather, "But now, because he visiteth not in his anger." This is more literal than the versions generally proposed; and the sense of the place appears to be this: Because vengeance is not speedily executed on an evil work, therefore are the hearts of the children of men set in them to do iniquity. This is, in effect, the charge which Elihu brings against Job. Verse 16 Therefore doth Job open his mouth in vain - God will execute vengeance when it may best serve the ends of his justice, providence, and mercy. The delay of judgment is not proof that it shall not be executed; nor is the deferring of mercy any proof that God has forgotten to be gracious. He multiplieth words without knowledge - However this may apply to Job, it most certainly applies very strongly and generally to the words, not only of Job's three friends, but to those also of Elihu himself. The contest is frequently a strife of words. Introduction Elihu vindicates God's justice, and his providential and gracious dealings with men, Job 36:1-9 . Promises of God to the obedient, and threatenings to the disobedient; also promises to the poor and afflicted, Job 36:10-16 . Sundry proofs of God's merely, with suitable exhortations and cautions, vv. 17-33. Verse 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. Verse 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. Verse 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. 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 . Verse 4

r will the Almighty regard it. Elihu here returns an answer to another word that Job had said, which, he thought, reflected much upon the justice and goodness of God, and therefore ought not to pass without a remark. Observe, I. What it was that Job complained of; it was this, That God did not regard the cries of the oppressed against their oppressors ( v. 9 ): " By reason of the multitude of oppressions, the many hardships which proud tyrants put upon poor people and the barbarous usage they give them, they make the oppressed to cry; but it is to no purpose: God does not appear to right them. They cry out, they cry on still, by reason of the arm of the mighty, which lies heavily upon them." This seems to refer to those words of Job ( ch. xxiv. 12 ), Men groan from out of the city, and the soul of the wounded cries out against the oppressors, yet God lays not folly to them, does not reckon with them for it. This is a thing that Job knows not what to make of, nor how to reconcile to the justice of God and his government. Is there a righteous God, and can it be that he should so slowly hear, so slowly see? II. How Elihu solves the difficulty. If the cries of the oppressed be not heard, the fault is not in God; he is ready to hear and help them. But the fault is in themselves; they ask and have not, but it is because they ask amiss, James iv. 3 . They cry out by reason of the arm of the mighty, but it is a complaining cry, a wailing cry, not a penitent praying cry, the cry of nature and passion, not of grace. See Hos. vii. 14, , They have not cried unto me with their heart when they howled upon their beds. How then can we expect that they should be answered and relieved? 1. They do not enquire after God, nor seek to acquaint themselves with him, under their affliction ( v. 10 ): But none saith, Where is God my Maker? Afflictions are sent to direct and quicken us to enquire early after God, Ps. lxxxviii. 34 . But many that groan under great oppressions never mind God, nor take notice of his hand in their troubles; if they did, they would bear their troubles more patiently and be more benefited by them. Of the many that are afflicted and oppressed, few get the good they might get by their affliction. It should drive them to God, but how seldom is this the case! It is lamentable to see so little religion among the poor and miserable part of mankind. Every one complains of his troubles; but none saith, Where is God my Maker? that is, none repent of their sins, none return to him that smites them, none seek the face and favour of God, and that comfort in him which would balance their outward afflictions. They are wholly taken up with the wretchedness of their condition, as if that would excuse them in living without God in the world which should engage them to cleave the more closely to him. Observe, (1.) God is our Maker, the author of our being, and, under that notion, it concerns us to regard and remember him, Eccl. xii. 1 . God my makers, in the plural number, which some think is, if not an indication, yet an intimation, of the Trinity of persons in the unity of the Godhead. Let us make man. (2.) It is our duty therefore to enquire after him. Where is he, that we may pay our homage to him, may own our dependence upon him and obligations to him? Where is he, that we may apply to him for maintenance and protection, may receive law from him, and may seek our happiness in his favour, from whose power we received our being? (3.) It is to be lamented that he is so little enquired after by the children of men. All are asking, Where is mirth? Where is wealth? Where is a good bargain? But none ask, Where is God my Maker? 2. They do not take notice of the mercies they enjoy in and under their afflictions, nor are thankful for them, and therefore cannot expect that God should deliver them out of their afflictions. (1.) He provides for our inward comfort and joy under our outward troubles, and we ought to make use of that, and wait his time for the removal of our troubles: He gives songs in the night, that is, when our condition is ever so dark, and sad, and melancholy, there is that in God, in his providence and promise, which is sufficient, not only to support us, but to fill us with joy and consolation, and enable us in every thing to give thanks, and even to rejoice in tribulation. When we only pore upon the afflictions we are under, and neglect the consolations of God which are treasured up for us, it is just with God to reject our prayers. (2.) He preserves to us the use of our reason and understanding ( v. 11 ): Who teaches us more than the beasts of the earth, that is, who has endued us with more noble powers and faculties than they are endued with and has made us capable of more excellent pleasures and employments here and for ever. Now this comes in here, [1.] As that which furnishes us with matter for thanksgiving, even under the heaviest burden of affliction. Whatever we are deprived of, we have our immortal souls, those jewels of more worth than all the world, continued to us; even those that kill the body cannot hurt them. And if our affliction prevail not to disturb the exercise of their faculties, but we enjoy the use of our reason and the peace of our consciences, we have much reason to be thankful, how pressing soever our calamities otherwise are. [2.] As a reason why we should, under our afflictions, enquire after God our Maker, and seek unto him. This is the greatest excellency of reason, that it makes us capable of religion, and it is in that especially that we are taught more than the beasts and the fowls. They have wonderful instincts and sagacities in seeking out their food, their physic, their shelter; but none of them are capable of enquiring, Where is God my Maker? Something like logic, and philosophy, and politics, has been observed among the brute-creatures, but never any thing of divinity or religion; these are peculiar to man. If therefore the oppressed only cry by reason of the arm of the mighty, and do not look up to God, they do no more than the brutes (who complain when they are hurt), and they forget that instruction and wisdom by which they are advanced so far above them. God relieves the brute-creatures because they cry to him according to the best of their capacity, ch. xxxviii. 41 ; Ps. civ. 21 . But what reason have men to expect relief, who are capable of enquiring after God as their Maker and yet cry to him no otherwise than as brutes do? 3. They are proud and unhumbled under their afflictions, which were sent to mortify them and to hide pride from them ( v. 12 ): There they cry —there they lie exclaiming against their oppressors, and filling the ears of all about them with their complaints, not sparing to reflect upon God himself and his providence— but none gives answer. God does not work deliverance for them, and perhaps men do not much regard them; and why so? It is because of the pride of evil men; they are evil men; they regard iniquity in their hearts, and therefore God will not hear their prayers, Ps. lxvi. 18 ; Isa. i. 15 . God hears not such sinners. They have, it may be, brought themselves into trouble by their own wickedness; they are the devil's poor; and then who can pity them? Yet this is not all: they are proud still, and therefore they do not seek unto God ( Ps. x. 4 ), or, if they do cry unto him, therefore he does not give answer, for he hears only the desire of the humble ( Ps. x. 17 ) and delivers those by his providence whom he has first by his grace prepared and made fit for deliverance, which we are not if, under humbling afflictions, our hearts remain unhumbled and our pride unmortified. The case is plain then, If we cry to God for the removal of the oppression and affliction we are under, and it is not removed, the reason is not because the Lord's hand is shortened or his ear heavy, but because the affliction has not done its work; we are not sufficiently humbled, and therefore must thank ourselves that it is continued. 4. They are not sincere, and upright, and inward with God, in their supplications to him, and therefore he does not hear and answer them ( v. 13 ): God will not hear vanity, that is, the hypocritical prayer, which is a vain prayer, coming out of feigned lips. It is a vanity to think that God should hear it, who searches the heart and requires truth in the inward part. 14 Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him. 15 But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity: 16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge. Here is, I. Another improper word

Vanity - Vain persons, that have no wisdom or piety in them.