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2. more than--rather as in Job 9:2; 25:4: "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with Job 9:17; 16:12-17; 27:2-6. Job 4:17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.
3. Rather, explanatory of "this" in Job 35:2, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; 22:17).
4. companions--those entertaining like sentiments with thee (Job 34:8, 36).
5-8. Elihu like Eliphaz
(Job 22:2, 3, 12)
shows that God is too exalted in nature to be susceptible of benefit or
hurt from the righteousness or sin of men respectively; it is
themselves that they benefit by righteousness, or hurt by sin.
6. what doest--how canst thou affect Him?
10-13. But the reason is that the innocent sufferers often do not
humbly seek God for succor; so to their "pride" is to be laid the blame
of their ruin; also because
they, as Job, instead of waiting God's time in pious trust, are prone
to despair of His justice, when it is not immediately visible
If the sufferer would apply to God with a humbled, penitent spirit, He
11. Man's spirit, which distinguishes him from the brute, is the
strongest proof of God's beneficence; by the use of it we may
understand that God is the Almighty helper of all sufferers who humbly
seek Him; and that they err who do not so seek Him.
12. There--rather, "Then" (when none humbly casts himself on God, Job 35:10). They cry proudly against God, rather than humbly to God. So, as the design of affliction is to humble the sufferer, there can be no answer until "pride" gives place to humble, penitent prayer (Ps 10:4; Jer 13:17).
14. Although thou sayest thou shalt not see him--(as a temporal deliverer; for he did look for a Redeemer after death,
which passage cannot consistently with Elihu's assertion here be
interpreted of "seeing" a temporal "redeemer"),
Job 7:7; 9:11; 23:3, 8, 9;
yet, judgment . . . ; therefore trust . . . But
the Hebrew favors MAURER, "How much
less (will God . . . regard,
since thou sayest, that He does not regard thee." So in
Thus Elihu alludes to Job's words
(Job 19:7; 30:20).
15. As it is, because Job waited not trustingly and patiently (Job 35:14; Nu 20:12; Zep 3:2; Mic 7:9), God hath visited . . . ; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (Job 7:20; 11:6). MAURER translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," UMBREIT translates with the Rabbins, "multitude." GESENIUS reads with the Septuagint and Vulgate needlessly, "transgression."
16. Apodosis to