1Und Elihu fuhr fort und sprach: 2Harre mir ein wenig, und ich will dir berichten; denn noch sind Worte da für Gott. 3Ich will mein Wissen von weither holen, und meinem Schöpfer Gerechtigkeit geben. 4Denn wahrlich, meine Worte sind keine Lüge; ein an Wissen Vollkommener ist bei dir. 5Siehe, Gott ist mächtig, und doch verachtet er niemand, - mächtig an Kraft des Verstandes. 6Er erhält den Gesetzlosen nicht am Leben, und das Recht der Elenden gewährt er. 7Er zieht seine Augen nicht ab von dem Gerechten, und mit Königen auf den Thron, dahin setzt er sie auf immerdar, und sie sind erhöht. 8Und wenn sie mit Fesseln gebunden sind, in Stricken des Elends gefangen werden, 9dann macht er ihnen kund ihr Tun und ihre Übertretungen, daß sie sich trotzig gebärdeten; 10und er öffnet ihr Ohr der Zucht und spricht, daß sie umkehren sollen vom Frevel. 11Wenn sie hören und sich unterwerfen, so werden sie ihre Tage in Wohlfahrt verbringen und ihre Jahre in Annehmlichkeiten. 12Wenn sie aber nicht hören, so rennen sie ins Geschoß und verscheiden ohne Erkenntnis. 13Aber die ruchlosen Herzens sind, hegen Zorn: sie rufen nicht um Hülfe, wenn er sie gefesselt hat. 14Ihre Seele stirbt dahin in der Jugend, und ihr Leben unter den Schandbuben. 15Den Elenden errettet er in seinem Elend, und in der Drangsal öffnet er ihnen das Ohr. 16So hätte er auch dich aus dem Rachen der Bedrängnis in einen weiten Raum geführt, wo keine Beengung gewesen, und die Besetzung deines Tisches würde voll Fett sein. 17Aber du bist mit dem Urteil des Gesetzlosen erfüllt: Urteil und Gericht werden dich ergreifen. 18Denn der Grimm, möge er dich ja nicht verlocken zur Verhöhnung, und die Größe des Lösegeldes verleite dich nicht! 19Soll dich dein Schreien außer Bedrängnis stellen und alle Anstrengungen der Kraft? 20Sehne dich nicht nach der Nacht, welche Völker plötzlich hinwegheben wird. 21Hüte dich, wende dich nicht zum Frevel, denn das hast du dem Elend vorgezogen. 22Siehe, Gott handelt erhaben in seiner Macht; wer ist ein Lehrer wie er? 23Wer hat ihm seinen Weg vorgeschrieben, und wer dürfte sagen: Du hast Unrecht getan? 24Gedenke daran, daß du sein Tun erhebest, welches Menschen besingen. 25Alle Menschen schauen es an, der Sterbliche erblickt es aus der Ferne. 26Siehe, Gott ist zu erhaben für unsere Erkenntnis; die Zahl seiner Jahre, sie ist unerforschlich. 27Denn er zieht Wassertropfen herauf; von dem Dunst, den er bildet, träufeln sie als Regen, 28den die Wolken rieseln und tropfen lassen auf viele Menschen. 29Versteht man gar das Ausbreiten des Gewölks, das Krachen seines Zeltes? 30Siehe, er breitet sein Licht um sich aus, und die Gründe des Meeres bedeckt er. 31Denn durch dieses richtet er Völker, gibt Speise im Überfluß. 32Seine Hände umhüllt er mit dem Blitz, und er entbietet ihn gegen denjenigen, den er treffen soll. 33Sein Rollen kündigt ihn an, sogar das Vieh sein Heranziehen.
Jamieson Fausset Brown Bible Commentary 1 (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-
Job 32:20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.
3 from afar--not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness--whereas Job ascribed unrighteousness (
Job 34:10,
Job 34:12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [BARNES].
4 I will not "speak wickedly for God," as the friends (
Job 13:4,
Job 13:7-
Job 13:8) --that is, vindicate God by unsound arguments.
he that is perfect, &c.--Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (
Job 21:34).
5 Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (
Job 35:14).
6 right . . . poor--He espouses the cause of the afflicted.
7 (
1Pet 3:12). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (
1Sam 2:8;
Ps 113:7-
Ps 113:8). True of believers in the highest sense, already in part (
1Pet 2:9;
Rev 1:6); hereafter fully (
Rev 5:10;
Job 22:5).
and they are--that they may be.
8 If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.
9 work--transgression.
that . . . exceeded--"In that they behaved themselves mightily" (literally, "great"); that is, presumptuously, or, at least, self-confidently.
10 (
Job 33:16-
Job 33:18,
Job 33:23).
11 serve--that is, worship; as in
Isa 19:23. God is to be supplied (compare
Isa 1:19-
Isa 1:20).
12 (
Job 33:18).
without knowledge--that is, on account of their foolishness (
Job 4:20-
Job 4:21).
13 Same sentiment as
Job 36:11-
Job 36:12, expanded.
hypocrites--or, the ungodly [MAURER]; but "hypocrites" is perhaps a distinct class from the openly wicked (
Job 36:12).
heap up wrath--of God against themselves (
Rom 2:5). UMBREIT translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (
Job 27:8,
Job 27:10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (
Job 36:8).
14 Rather (
Deut 23:17), Their life is (ended) as that of (literally, "among") the unclean, prematurely and dishonorably. So the second clause answers to the first. A warning that Job make not common cause with the wicked (
Job 34:36).
15 poor--the afflicted pious.
openeth . . . ears-- (
Job 36:10); so as to be admonished in their straits ("oppression") to seek God penitently, and so be "delivered" (
Job 33:16-
Job 33:17,
Job 33:23-
Job 33:27).
16 Rather, "He will lead forth thee also out of the jaws of a strait" (
Ps 18:19;
Ps 118:5).
broad place--expresses the liberty, and the well-supplied "table" the abundance of the prosperous (
Ps 23:5;
Isa 25:6).
17 Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [MAURER]; or rather, as UMBREIT, referring to
Job 34:5-
Job 34:7,
Job 34:36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked,
Jer 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [UMBREIT].
18 (
Num 16:45;
Ps 49:6-
Ps 49:7;
Matt 16:26). Even the "ransom" by Jesus Christ (
Job 33:24) will be of no avail to wilful despisers (
Heb 10:26-
Heb 10:29).
with his stroke-- (
Job 34:26). UMBREIT translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (
Job 34:7;
Job 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (
Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (
Job 36:19). Thus,
Job 36:18 is the transition between
Job 36:17 and
Job 36:19.
19 forces of strength--that is, resources of wealth (
Ps 49:7;
Pro 11:4).
20 Desire--pant for. Job had wished for death (
Job 3:3-
Job 3:9, &c.).
night-- (
John 9:4).
when--rather, "whereby."
cut off--literally, "ascend," as the corn cut and lifted upon the wagon or stack (
Job 36:26); so "cut off," "disappear."
in their place--literally, "under themselves"; so, without moving from their place, on the spot, suddenly (
Job 40:12) [MAURER]. UMBREIT'S translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (
Job 10:22); therefore desire it not.
21 regard--literally, "turn thyself to."
iniquity--namely, presumptuous speaking against God (
Job 34:5, and above, see on
Job 36:17-
Job 36:18).
rather than--to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast
Heb 11:25).
22 God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth--rather, doeth lofty things, shows His exalted power [UMBREIT] (
Ps 21:13).
teacheth-- (
Ps 94:12, &c.). The connection is, returning to
Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (
Isa 40:13-
Isa 40:14;
Rom 11:34;
1Cor 2:16). So the transition to
Job 36:23 is natural. UMBREIT with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.
23 Job dared to prescribe to God what He should do (
Job 34:10,
Job 34:13).
24 Instead of arraigning, let it be thy fixed principle to magnify God in His works (
Ps 111:2-
Ps 111:8;
Rev 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (
Rom 1:20).
behold--As "see" (
Job 36:25), shows; not, as MAURER, "sing," laud (see on
Job 33:27).
25 See--namely, with wondering admiration [MAURER].
man may behold--rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (
Job 26:14).
26 (
Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.
know him not--only in part (
Job 36:25;
1Cor 13:12).
his years-- (
Ps 90:2;
Ps 102:24,
Ps 102:27); applied to Jesus Christ (
Heb 1:12).
27 The marvellous formation of rain (so
Job 5:9-
Job 5:10).
maketh small--Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (
Ps 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (
Job 40:1).
28 abundantly--literally, "upon many men."
29 (
Job 37:5). God's marvels in thunder and lightnings.
spreadings, &c.--the canopy of thick clouds, which covers the heavens in a storm (
Ps 105:39).
the noise--"crashing"; namely, thunder.
of his tabernacle--God being poetically said to have His pavilion amid dark clouds (
Ps 18:11;
Isa 40:22).
30 light--lightning.
it--His tabernacle (
Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.
spread--is repeated from
Job 36:29 to form an antithesis. "He spreads not only clouds, but light."
covereth the bottom--roots.
of the sea--namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in
Ps 18:14-
Ps 18:15, the discovering of "the channels of waters" follows the "lightnings." UMBREIT translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (
Ps 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.
31 These (rain and lightnings) are marvellous and not to be understood (
Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (
Job 37:13;
Job 38:23,
Job 38:27;
Acts 14:17).
32 Rather, "He covereth (both) His hands with light (lightning,
Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him,
Ps 8:2;
Ps 139:20;
Job 21:19). Thus, as in
Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (
Job 36:33) [UMBREIT].
33 noise--rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary,
Job 36:32, so the Hebrew is translated,
Job 2:11); also to cattle and plants (literally, "that which shooteth up";
Gen 40:10;
Gen 41:22). As the genial effect of "water" in the growth of food, is mentioned,
Job 36:31, so here that of "light" in cherishing cattle and plants [UMBREIT]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [VIRGIL, Georgics, I.373, &c.].
