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2. This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.
4. judgment--Let us select among the conflicting sentiments advanced, what will stand the test of examination.
6. Were I to renounce my right (that is, confess myself guilty), I
should die. Job virtually had said so
(Job 27:4, 5; 6:28).
MAURER, not so well, "Notwithstanding my right
(innocence) I am treated as a liar," by God, by His afflicting me.
8. Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22, 23, 30; 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.
11. Partly here; fully, hereafter (Jer 32:19; Ro 2:6; 1Pe 1:17; Re 22:12).
13. If the world were not God's property, as having been made by
Him, but committed to His charge by some superior, it might be possible
for Him to act unjustly, as He would not thereby be injuring Himself;
but as it is, for God to act unjustly would undermine the whole order
of the world, and so would injure God's own property
14, 15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [UMBREIT], "If He had regard to himself (only), and were to gather unto Himself (Ps 104:29) man's spirit, &c. (which he sends forth, Ps 104:30; Ec 12:7), all flesh must perish together," &c. (Ge 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.
17. "Can even He who (in thy view) hateth right (justice) govern?"
The government of the world would be impossible if injustice were
sanctioned. God must be just, because He governs
18. Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Ex 22:28). But MAURER with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.
20. they--"the rich" and "princes" who offend God.
23. (1Co 10:13; La 3:32; Isa 27:8). Better, as UMBREIT, "He does not (needs not to) regard (as in Job 34:14; Isa 41:20) man long (so Hebrew, Ge 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10, 11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.
25. Therefore--because He knows all things
He knows their works, without a formal investigation
26. He striketh them--chasteneth.
31. Job accordingly says so
It was to lead him to this that Elihu was sent. Though no hypocrite,
Job, like all, had sin; therefore through affliction he was to be
brought to humble himself under God. All sorrow is a proof of the
common heritage of sin, in which the godly shares; and therefore he
ought to regard it as a merciful correction. UMBREIT and MAURER lose this by
translating, as the Hebrew will bear, "Has any a right to say to
God, I have borne chastisement and yet have not sinned?" (so
33. Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [UMBREIT]; or as MAURER, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.
36. Margin, not so well, "My father," Elihu addressing God. This
title does not elsewhere occur in Job.
37. clappeth . . . hands--in scorn