Job 35:15

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

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 for which Elihu reproves Job ( v. 14 ): Thou sayest thou shalt not see him; that is, 1. "Thou complainest that thou dost not understand the meaning of his severe dealings with thee, nor discern the drift and design of them," ch. xxiii. 8, 9 . And, 2. "Thou despairest of seeing his gracious returns to thee, of seeing better days again, and art ready to give up all for gone;" as Hezekiah ( Isa. xxxviii. 11 ), I shall not see the Lord. As, when we are in prosperity, we are ready to think our mountain will never be brought low, so when we are in adversity we are ready to think our valley will never be filled, but, in both, to conclude that to morrow must be as this day, which is as absurd as to think, when the weather is either fair or foul, that is will be always so, that the flowing tide will always flow, or the ebbing tide will always ebb. II. The answer which Elihu gives to this despairing word that Job had said, which is this, 1. That, when he looked up to God, he had no just reason to speak thus despairingly: Judgment is before him, that is, "He knows what he has to do, and will do all in infinite wisdom and justice; he has the entire plan and model of providence before him, and knows what he will do, which we do not, and therefore we understand not what he does. There is a day of judgment before him, when all the seeming disorders of providence will be set to rights and the dark chapters of it will be expounded. Then thou shalt see the full meaning of these dark events, and the final period of these dismal events; then thou shalt see his face with joy; therefore trust in him, depend upon him, wait for him, and believe that the issue will be good at last." When we consider that God is infinitely wise, and righteous, and faithful, and that he is a God of judgment ( Isa. xxx. 18 ), we shall see no reason to despair of relief from him, but all the reason in the world to hope in him, that it will come in due time, in the best time. 2. That if he had not yet seen an end of his troubles, the reason was because he did not thus trust in God and wait for him ( v. 15 ): " Because it is not so, because thou dost not thus trust in him, therefore the affliction which came at first from love has now displeasure mixed with it. Now God has visited thee in his anger, taking it very ill that thou canst not find in thy heart to trust him, but harbourest such hard misgiving thoughts of him." If there be any mixtures of divine wrath in our afflictions, we may thank ourselves; it is because we do not behave aright under them; we quarrel with God, and are fretful and impatient, and distrustful of the divine Providence. This was Job's case. The foolishness of man perverts his way, and then his heart frets against the Lord, Prov. xix. 3 . Yet Elihu thinks that Job, being in great extremity, did not know and consider this as he should, that it was his own fault that he was not yet delivered. He concludes therefore that Job opens his mouth in vain ( v. 16 ) in complaining of his grievances and crying for redress, or in justifying himself and clearing up his own innocency; it is all in vain, because he does not trust in God and wait for him, and has not a due regard to him in his afflictions. He had said a great deal, had multiplied words, but all without knowledge, all to no purpose, because he did not encourage himself in God and humble himself before him. It is in vain for us either to appeal to God or to acquit ourselves if we do not study to answer the end for which affliction is sent, and in vain to pray for relief if we do not trust in God; for let not that man who distrusts God think that he shall receive any thing from him, James i. 7 . Or this may refer to all that Job had said. Having shown the absurdity of some passages in his discourse, he concludes that there were many other passages which were in like manner the fruits of his ignorance and mistake. He did not, as his other friends, condemn him for a hypocrite, but charged him only with Moses's sin, speaking unadvisedly with his lips when his spirit was provoked. When at any time we do so (and who is there that offends not in word?) it is a mercy to be told of it, and we must take it patiently and kindly as Job did, not repeating, but recanting, what we have said amiss.

Because - Because Job doth not acknowledge God's justice and his own sins. He - God. Anger - Hath laid grievous afflictions upon him. He - Job is not sensible of it, so as to be humbled under God's hand.