Job 36:12 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.

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.

But if they obey not,.... Who seem to be righteous and are not; and when afflicted are not submissive to the will of God; attend not to the voice of his providence; receive no instruction thereby; but kick against the pricks, and rebel, against God; complain of him, and murmur at his dealings with them: they shall perish by the sword; or they shall pass away out of the world by it, or by some missive weapon: they shall die a violent death, by the sword of justice, of the civil magistrate, or by the sword of men; or, as a Jewish commentator (r) paraphrases it, by the dart of death, by the sword of Satan, they shall pass out of this world; and they shall die without knowledge; without knowledge of their death being near, it coming upon them suddenly and at unawares; or without knowledge of themselves and of their miserable and lost estate; and without knowledge of Christ, and of God in Christ, and of the way of salvation by him. Or they shall perish for lack of knowledge; because they have none; through ignorance and that affected; they know not nor will they understand, but despise the means of knowledge, and hate instruction. (r) R. Simeon, Bar Tzemach.

If they shall hear and observe Him, they shall fulfil their days in good, and their years in glory; but if they shall not hear, they shall pass away by the sword, and shall be consumed with folly. By 'good,' is designated right conduct, but by 'glory,' heavenly recompense. They, then, who study to obey the Divine commands, fulfil their days in good, and their years in glory. Because they pass the course of this life in right deeds, and perfect their consummation by a blessed retribution. But if they shall not hear, they shall pass away by the sword, and shall be consumed in their folly. For vengeance smites them in tribulation, and the end shuts them up in folly. For there are some, whom not even torments keep back from their abandoned habits. Of whom it is said by the Prophet, Thou hast stricken them, but they have not grieved; Thou hast scourged them, and they have refused to receive correction. [Jer. 5, 3] And of whom it is said under the figure of Babylon, We have cured Babylon, and she is not healed. [Jer. 51, 9] Of whom it is said again, I have slain and destroyed My people, and yet they have not returned from their ways? [Jer. 15, 7] These sometimes become worse by the scourge, because, when attacked by pain, they are either more hardened in their contumacious obstinacy, or, what is worse, launch out into even the exasperation of blasphemy. It is well said, then, that they pass away by the sword, and are consumed with folly; for through their scourges, they increase those sins, which they ought, in consequence of them, to correct. And they both feel even here the punishments of the blow, and do not escape there the sufferings of righteous retribution. For it is the infatuation of folly that iniquity so fetters them, that not even punishment keeps them from offending.

"But if they do not listen," if they do not obey this interior inspiration to do penance, "they will pass away by the sword," because they will be led to prison to be killed by the sword, "and they will be consumed," destroyed "in their foolishness," because of their foolishness. Here consider that in this Eliud seems to agree with the friends of Job that present adversities are punishments for sins and that through repentance one returns to his former state. Although this sometimes happens, this does not always happen according to the opinion of Job.

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.

But if they obey not - This also is a general rule, from which, in the course of Providence, there are only few, and those only apparent, deviations. Instead of they shall perish by the sword, the meaning of the Hebrew בשלח יעברו beshelach yaaboru, is, "By a dart they shall pass by." They shall be in continual dangers, and often fall before they have lived out half their days. Mr. Good translates: They pass by as an arrow. The Vulgate: Transibunt per gladium. "They shall pass away by the sword."

(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.

(Job 33:18). without knowledge--that is, on account of their foolishness (Job 4:20-21).