Job 34:15 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.

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.

If now thou hast understanding, hear this,.... Not as calling his understanding in question, as if he, had none; for Job was a very understanding man; he had not lost his natural understanding by his afflictions, see Job 6:13; nor was he without an understanding of divine things, as his speeches and answers show; but rather it is taken for granted that he was a man of understanding: "if" or "seeing" thou hast understanding, art a man of knowledge and intelligence, therefore hearken and attend to what has been said or about to be said; though, as some Jewish interpreters (a) observe, the word is not a noun, but a verb, and is imperative, "understand thou now, hear this"; and then the sense is, "if" things are so as before related, Job 34:13; then now understand this, take it into thy heart and mind, and well weigh and consider it: hearken to the voice of my words; either the preceding or following ones. (a) Jarchi, Bar Tzemach, in loc. so Cocceius, Schmidt, and Schultens.

All flesh shall fail together, and man shall return to ashes. For all flesh fails together, when it is no longer a slave to its own emotions; because the spirit presiding therein restrains all its waverings, and destroys as it were with the sword of Its severity all evil which lived therein. Jeremiah had, in truth, slain himself with this sword of discipline, when he said, After Thou hadst converted me, I did penance, and after Thou hadst shewed to me, I smote my thigh. [Jer. 31, 19] For what is understood by the thigh, but carnal pleasure? And what his saying, After Thou hadst shewed unto me, I smote my thigh, except that after he spiritually beheld heavenly things, he extinguished every infirm carnal desire which used to live in him: that as heavenly objects opened upon him, he might feel less pleasure in those inferior things which he had possessed? For the more a man begins to live to things above, does he begin to die to things below. For as far as concerns the love of carnal doings, the whole flesh of Paul had perished together, when he said, I no longer live, but Christ liveth in me. [Gal. 2, 20] Eliu also properly subjoined in this place, And man shall return to ashes. For every one who is involved in sin, forgets his mortal condition, and while he is still puffed up with pride, remembers not that he is earth. But when, after the grace of his conversion, he is touched with the spirit of humility, what does he call to mind that he is, but ashes? David had already returned to ashes, when he said, Remember, Lord, that we are dust. [Ps. 103, 14] And Abraham had returned to ashes, saying, I will speak to my Lord, though I am dust and ashes. [Gen. 18, 27] And though death had not yet dissolved their living flesh unto earth, yet in their own opinion they were that, which they foresaw without doubt they were about to be. Hence it is said in another place, Thou wilt take away their breath, and they will fail, and will return to their dust. [Ps. 104, 29] But what is meant by their breath, but the breath of pride? Let their breath then be taken away, that they may fail; that is, feel themselves to be nothing in themselves, when the breath of pride is withdrawn. And let them return to dust, that is, let them be humbled by their infirm condition. It is on account of this very dust, to the recollection of which those are recalled who consider themselves, that it is said by Wisdom, The righteous shall shine, and shall run to and fro like sparks among the reeds. [Wisd. 3, 7] For holy men while they mix with sinners, kindle them by the fire of their example, and reduce to ashes all their brilliancy. For consumed by the flame of holiness, they discern themselves, on looking at the infirmity of their condition, to be nought but ashes. So that when loosened from the hardness of their pride they may use the words before quoted, Remember, O Lord, that we are dust. It is well said then that when God draws the breath of a man to Himself, all flesh will fail together, and man will return to ashes. These words of Eliu are true and important. But he betrays in the words which follow that he was soon wickedly puffed up by that which he thought rightly, saying,

When the spirit has been taken away which was divinely given to man, the consequence is that the corporeal life fails, and so he says, "All flesh will be destroyed together," for the species of flesh will cease, and will be resolved into its component parts. So he then says, "and man will return to ashes," as Psalm 103 says, "You take back their spirit and they will fail and will return to dust." (v. 29) He calls the dust into which flesh is dissolved ashes, either because among the ancients the bodies of the dead were dissolved to ashes by being burned with fire, or because those things into which the dead body is dissolved are a certain residue which springs from the natural heat in the human body. Since, then, it is so easy for God if he wills to reduce the whole of the human race into ashes, it appears from the conservation itself of man that he does not use unjust violence with them.

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.