Job 34:1 Komentář

Elihu, it is likely, paused awhile, to see if Job had any thing to say against his discourse in the foregoing chapter; but he sitting silent, and it is likely intimating his desire that he would go on, he here proceeds. And, I. He bespeaks not only the audience, but the assistance of the company (Job 34:2-4). II. He charges Job with some more indecent expressions that had dropped from him (Job 34:5-9). III. He undertakes to convince him that he had spoken amiss, by showing very fully, 1. God's incontestable justice (Job 34:10-12, Job 34:17, Job 34:19, Job 34:23). 2. His sovereign dominion (Job 34:13-15). 3. His almighty power (Job 34:20, Job 34:24). 4. His omniscience (Job 34:21, Job 34:22, Job 34:25). 5. His severity against sinners (Job 34:26-28). 6. His overruling providence (Job 34:29, Job 34:30). IV. He teaches him what he should say (Job 34:31, Job 34:32). And then, lastly, he leaves the matter to Job's own conscience, and concludes with a sharp reproof of him for his peevishness and discontent (Job 34:33-37). All this Job not only bore patiently, but took kindly, because he saw that Elihu meant well; and, whereas his other friends had accused him of that from which his own conscience acquitted him, Elihu charged him with that only for which, it is probable, his own heart, now upon the reflection, began to smite him.

Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, Co1 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, Job 34:3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, Job 34:4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out. II. He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them. 1. He recites the words which Job had spoken, as nearly as he can remember. (1.) He had insisted upon his own innocency. Job hath said, I am righteous (Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? Job 34:6. Job had spoken to this purport, My righteousness I hold fast, Job 27:6. (2.) He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, Job 27:2. (3.) He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, Job 16:16, Job 16:17. (4.) He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (Job 34:9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal 3:14. This Elihu gathers as Job's opinion, by an innuendo from what he said (Job 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame. 2. He charges Job very high upon it. In general, What man is like Job? Job 34:7. "Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?" He represents him, (1.) As sitting in the seat of the scornful: "He drinketh up scorning like water," that is, "he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections." Or, "He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them." Or, as some explain it, "By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side." We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish, Psa 39:8. (2.) As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (Job 34:8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, Job 34:9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God's children (Psa 72:13, Psa 72:14), but gratifies his enemies, and says as they say.

INTRODUCTION TO JOB 34 In this chapter Elihu reassumes his discourse, and proceeds in his answer to Job, in which are first a preface exciting attention, Job 34:1; then a charge is brought against Job, expressed in or extracted from some words that dropped from his lips, not so well guarded, Job 34:5; a refutation of these expressions of his in a variety of arguments, Job 34:10; and the chapter is closed with some good advice to Job, Job 34:31; and with an earnest request of Elihu to men of understanding, to join with him in trying him to the uttermost, Job 34:34.

Furthermore Elihu answered and said. It is reasonable to suppose that Elihu made a considerable pause, to see whether Job would make any reply to what he had delivered, or object to what he had said; which he gave him free liberty to do, if he had anything upon his mind: but perceiving he was not inclined to return any answer to him, he went on with his discourse; and which is called a further answer to him: for though Joh had made no reply to which this could be called an answer, yet as there were several things remaining for Elihu to answer to, and which he proposed to answer and did, it may with great propriety here be said that he answered him. Furthermore Elihu answered and said. It is reasonable to suppose that Elihu made a considerable pause, to see whether Job would make any reply to what he had delivered, or object to what he had said; which he gave him free liberty to do, if he had anything upon his mind: but perceiving he was not inclined to return any answer to him, he went on with his discourse; and which is called a further answer to him: for though Joh had made no reply to which this could be called an answer, yet as there were several things remaining for Elihu to answer to, and which he proposed to answer and did, it may with great propriety here be said that he answered him. Job 34:2 job 34:2 job 34:2 job 34:2Hear my words, O ye wise men,.... This is not an address to Job's three friends, as some think; for Elihu had expressed his displeasure at them, in condemning Job without convicting him, and returning solid answers to him; and therefore he should not take their method of dealing with him, but take another; and plainly suggests that wisdom was not with them, nor taught by them; and therefore, as he could not give flattering titles to men, it could not well be thought that he should address them as wise and understanding men, unless indeed in an ironic way, as some choose to interpret it; see Job 32:3. Rather therefore some bystanders are here spoken to, whom Elihu knew to be men of wisdom and knowledge, &c. as it follows, and give ear unto me, ye that have knowledge; and as they were endued not only with natural and political wisdom and knowledge, but with that which is divine and spiritual, they were proper judges of the affair in controversy, and could best discern whether what Elihu delivered was right or wrong, and to the purpose or not. And besides, though they had a large share of wisdom and knowledge, yet it was but imperfect; and the most wise and knowing may become more so, and that sometimes by means of their inferiors and juniors: and therefore Elihu craves their attention to what he had said or should say, though he was but a young man, and they aged, and men of great geniuses and abilities; and the rather he might be pressing on them to be his hearers and judges, because, generally speaking, such, as they are the most judicious, so the most candid hearers.

Eliu also pronounced and said these things likewise. For what is meant by this word 'pronounced' but the puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men of arrogance are wont to speak. For they bring forth with a kind of assumption that which they believe they have gained a special understanding; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety: and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they were learning from their hearers that, which they are putting forth and teaching themselves. Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement.

After Eliud accused Job of the fact that he wanted to dispute with God, he enters into the dispute against two things which he had referred to already. (33:9-12b; 35:1) First, he argues against the fact that he interpreted Job to have said that divine judgment was unjust. Since this subject is exceedingly difficult and sublime, he is not content in this argument to address his words only to Job, especially since he was thinking that Job was erroneous in this matter, but he invokes wise men to judge this thing. Some men attain wisdom by themselves, and expressing this he says, "Hear my words, wise men;" but others are instructed about what pertains to wisdom, and as to those he says, "and you learned men," who are taught by others, "hear me."

Elihu begins with an exhortation to Job's friends, Job 34:1-4; charges Job with accusing God of acting unrighteously, which he shows is impossible, Job 34:5-12; points out the power and judgments of the Almighty, vv. 13-30; shows how men should address God, and how irreverently Job has acted, Job 34:31-37.

(Job 34:1-37) answered--proceeded.

1 Then began Elihu and said: 2 Hear, ye wise men, my words, And ye experienced ones, give ear to me! 3 For the ear trieth words, As the palate tasteth by eating. 4 Let us find out what is right, Let us explore among ourselves what is good. After his first speech Elihu has made a brief pause; now since Job is silent, he begins anew. ויען ויאמר, lxx correctly, here as in all other instances where the phrase occurs: ὑπολαβὼν λέγει, taking up the word he said. The wise and the knowing (Arab. ‛ulamâ), whose attention he bespeaks, are not Job and the three (Umbr., Hahn), who are indeed a party, and as such a subject for the arbitrative appearance of Elihu; also not every one capable of forming a judgment (Hirz.); but those in the circle of spectators and listeners which, as is assumed, has assembled round the disputants (Schlottm.). In Job 33:4 Elihu does not expressly mean his own ear, but that of the persons addressed: he establishes his summons to prove what he says by the general thought brought over from Job 12:11, and as there (comp. Job 5:7; Job 11:12), clothed in the form of the emblematic proverb, - that as there is a bodily, so there is also a mental organ of sense which tries its perceptions. לאכל is not intended as expressing a purpose (ad vescendum), but as a gerundive (vescendo). The phrase בּחר משׁפּט, occurring only here, signifies neither to institute a search for the purpose of decision (Schult. and others), since בחר does not signify to decide upon anything, nor to investigate a cause (Hahn), which would be נבחנה, but to test and choose what is right, δοκιμάζειν καὶ τὸ καλὸν κατέχειν, Th1 5:21, after which the parallel runs: cognoscamus inter nos (i.e., in common) quid bonum.