Job 35:16 Komentář

Job being still silent, Elihu follows his blow, and here, a third time, undertakes to show him that he had spoken amiss, and ought to recant. Three improper sayings he here charges him with, and returns answer to them distinctly: - I. He had represented religion as an indifferent unprofitable thing, which God enjoins for his own sake, not for ours; Elihu evinces the contrary (Job 35:1-8). II. He had complained of God as deaf to the cries of the oppressed, against which imputation Elihu here justifies God (Job 35:9-13). III. He had despaired of the return of God's favour to him, because it was so long deferred, but Elihu shows him the true cause of the delay (Job 35:14-16).

INTRODUCTION TO JOB 35 Is this chapter Elihu goes on to charge Job with other unbecoming speeches, which he undertakes to refute; as that he had represented his cause more just than God's, and religion and righteousness as things unprofitable to men, only to God; to which Elihu takes upon him to make answer, Job 35:1; and that the cries of the oppressed were not heard by the Lord, so as to give occasion to songs of praise and thankfulness, to which he replies, Job 35:9; and that Job had expressed diffidence and despair of ever seeing and enjoying the favour of God, which he endeavours to remove, Job 35:14.

Therefore doth Job open his mouth in vain,.... In uttering such unbecoming expressions, observed, and refuted, in his loud complaints of God, and of his dealings with him, and in defence of himself; he multiplieth words without knowledge; both against God and in answer to others; being in a great measure ignorant of the nature and number of his sins, and of his afflictions; and of the end of God in them, and of the right he had to lay them upon him; us well as of his duty patiently to bear them, and trust in God, and wait his own time for deliverance out of them; and or the truth of this he was afterwards convinced, and acknowledged it, Job 42:3.

Therefore doth Job open his mouth in vain, he multiplieth words without knowledge. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they believe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they always wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. And, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied to his friends; in order to get himself larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words. For he immediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all.

But since he took Job's words in an evil sense, he therefore rejected them, concluding from what he had said, "So Job in vain (without reason) opens his mouth," rejecting his lengthy discourse, "and multiplies words without knowledge." In this he accuses him of ignorance and useless verbosity.

Elihu accuses Job of impious speeches, Job 35:1-4. No man can affect God by his iniquity, nor profit him by his righteousness, Job 35:5-8. Many are afflicted and oppressed, but few cry to God for help; and, for want of faith, they continue in affliction, Job 35:9-16.

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.

(Job 35:1-16) more than--rather as in Job 9:2; Job 25:4 : "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with Job 9:17; Job 16:12-17; Job 27:2-6. Job 4:17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.

Apodosis to Job 35:15. in vain--rashly. Next: Job Chapter 36