Job 36:1 Komentář

Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God's dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it. He urges many reasons, taken from the wisdom and righteousness of God, his care of his people, and especially his greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. Here we have, I. His preface, (Job 36:2-4). II. The account he gives of the methods of God's providence towards the children of men, according as they conduct themselves (Job 36:5-15). III. The fair warning and good counsel he gives to Job thereupon (Job 36:16-21). IV. His demonstration of God's sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to him in his dealings with us (Job 36:22-33). This he prosecutes and enlarges upon in the following chapter.

Once more Elihu begs the patience of the auditory, and Job's particularly, for he has not said all that he has to say, but he will not detain them long. Stand about me a little (so some read it), Job 36:2. "Let me have your attendance, your attention, awhile longer, and I will speak but this once, as plainly and as much to the purpose as I can." To gain this he pleads, 1. That he had a good cause, and a noble and very fruitful subject: I have yet to speak on God's behalf. He spoke as an advocate for God, and therefore might justly expect the ear of the court. Some indeed pretend to speak on God's behalf who really speak for themselves; but those who sincerely appear in the cause of God, and speak in behalf of his honour, his truths, his ways, his people, shall be sure neither to want instructions (it shall be given them in that same hour what they shall speak) nor to lose their cause or their fee. Nor need they fear lest they should exhaust their subject. Those that have spoken ever so much may yet find more to be spoken on God's behalf. 2. That he had something to offer that was uncommon, and out of the road of vulgar observation: I will fetch my knowledge from afar (Job 36:3), that is, "we will have recourse to our first principles and the highest notions we can make use of to serve any purpose." It is worth while to go far for this knowledge of God, to dig for it, to travel for it; it will recompense our pains, and, though far-fetched, is not dear-bought. 3. That his design was undeniably honest; for all he aimed at was to ascribe righteousness to his Maker, to maintain and clear this truth, that God is righteous in all his ways. In speaking of God, and speaking for him, it is good to remember that he is our Maker, to call him so, and therefore to be ready to do him and the interests of his kingdom the best service we can. If he be our Maker, we have our all from him, must use our all for him, and be very jealous for his honour. That his management should be very just and fair (Job 36:4): "My words shall not be false, neither disagreeable to the thing itself nor to my own thoughts and apprehensions. It is truth that I am contending for, and that for truth's sake, with all possible sincerity and plainness." He will make use of plain and solid arguments and not the subtleties and niceties of the schools. "He who is perfect or upright in knowledge is now reasoning with thee; and therefore let him not only have a fair hearing, but let what he says be taken in good part, as meant well." The perfection of our knowledge in this world is to be honest and sincere in searching out truth, in applying it to ourselves, and in making use of what we know for the good of others.

INTRODUCTION TO JOB 36 This chapter, with the following, contains Elihu's fourth and last discourse, the principal view of which is to vindicate the righteousness of God; which is done by observing the dealings of God with men in his providence, according to their different characters, and from the wonderful works wrought by him in a sovereign manner, and for the benefit of his creatures. This chapter is introduced with a preface, the design of which is to gain attention, Job 36:1; the different dealings of God with men are observed, and the different issue of them, and the different ends answered thereby, Job 36:5; and it is suggested to Job, that had he attended to the design of the providence he was under, and had submitted to it patiently, things would have been otherwise with him; and therefore Elihu proceeds to give him some advice, which, if taken, would be for his own good, and the glory of God, Job 36:16; and closes the chapter by observing the unsearchable greatness of God, as appears by the works of nature wrought by him, Job 36:26.

Elihu also proceeded, and said. Or "added" (f) what follows to his former discourses; pausing a while to see whether Job would make any reply to what he had already said; but perceiving he had no inclination to do it, and having more upon his mind to deliver, went on with his discourse. (f) "et addidit", Pagninus, Montanus, Cocceius, Mercerus, Michaelis.

The author of the book, while distributing the chapters of the different speeches to us, connects the words that follow to the beginning.

Eliu also added, and spake thus; Suffer me a little, and I will shew thee. He had already said much, and hopes that he will be borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which they by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying, For I have yet somewhat to speak on God's behalf. Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the subjects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. Whence Eliu subjoining, says,

Eliud presented two things in the words of Job again which he wanted to argue: first, the fact that he said he was just and the fact that he accused God of injustice in his judgment, according to the interpretation Eliud had given the words of Job. Eliud had disputed against these two ideas above. (cc. 34 and 35) Now for a second time he intended to argue against the same ideas using another argument and so the text says, "And Eliud continued," with arguments supporting the ones already used, "and said," what follows.

Elihu vindicates God's justice, and his providential and gracious dealings with men, Job 36:1-9. Promises of God to the obedient, and threatenings to the disobedient; also promises to the poor and afflicted, Job 36:10-16. Sundry proofs of God's merely, with suitable exhortations and cautions, vv. 17-33.

Elihu also proceeded - Mr. Heath gives a good summary of this chapter. Elihu goes on to lay before Job the impropriety of his behavior towards God, and desires him to consider how vain it will prove. That God Almighty will never yield the point; that he will administer impartial justice to all men, Job 36:2-6. That the general course of his providence is to favor the righteous: and that though he may sometimes correct them in love, yet if they submit patiently to his fatherly corrections, they shall enjoy all manner of prosperity; but if they be stubborn, and will not submit, they will only draw down greater proofs of his displeasure, Job 36:7-16. He tells him that, had he followed the former course, he had probably, before now, been restored to his former condition; whereas, by persisting in the latter course, he was in a fair way of becoming a signal example of Divine justice, Job 36:17, Job 36:18. He therefore warns him to use the present opportunity, lest God should cut him off while he was in a state of rebellion against him; for with God neither wealth, power, nor any other argument that he could use, would be of any avail, Job 36:18-26. That God was infinitely powerful; there was no resisting him: and infinitely wise, as sufficiently appeared by his works; there was, therefore, no escaping out of his hands. That his purity was so great that the sun, in his presence, was more dim than the smallest ray of light when compared to that grand luminary; that his holiness was manifest by his aversion to iniquity; and his goodness, in supplying the wants of his creatures.

(Job 36:1-33) Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Isa 9:13; Jer 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.

1 Then Elihu continued and said: 2 Suffer me a little, and I will inform thee, For there is something still to be said for Eloah. 3 I will fetch my knowledge from afar, And to my Creator will I ascribe right. 4 For truly my words are not lies, One perfect in knowledge stands before thee. Elihu's preceding three speeches were introduced by ויּען; this fourth, in honour of the number three, is introduced only as a continuation of the others. Job is to wait yet a little while, for he still has (= עוד לּי), or: there still are, words in favour of Eloah; i.e., what may be said in vindication of God against Job's complaints and accusations is not yet exhausted. This appears to be the only instance of the Aramaic כּתּר being taken up as Hebr.; whereas הוּה, nunciare (Arab. wḥâ, I, IV), is a poetic Aramaism occurring even in Psa 19:3 (comp. on the construction Job 32:6); and זעיר (a diminutive form, after the manner of the Arab. zu‛air) belongs in Isa 28:10, Isa 28:13 to the popular language (of Jerusalem), but is here used poetically. The verb נשׂא, Job 36:3, is not to be understood according to נשׂא משׁל, but according to Kg1 10:11; and למרחוק signifies, as also Job 39:29; Isa 37:26, e longinquo, viz., out of the wide realm of history and nature. The expression נתן צדק follows the analogy of (עז) נתן כבוד. דּעה, Job 36:4, interchanges with the דּע which belongs exclusively to Elihu, since Elihu styles himself תּמים דּעות, as Job 37:16 God תּמים דּעים (comp. Sa1 2:3, אל דּעות). תמים in this combination with דעות cannot be intended of purity of character; but as Elihu there attributes absolute perfection of knowledge in every direction to God, so here, in reference to the theodicy which he opposes to Job, he claims faultlessness and clearness of perception.