22. destroyers--angels of death commissioned by God to end man's life ([2Sa 24:16]; [Psa 78:49]). The death pains personified may, however, be meant; so "gnawers" (see on [Job 30:17]).
23. Elihu refers to himself as the divinely-sent ([Job 32:8]; ) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for ([Job 5:1]), and Job ([Job 9:33]) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" ([Job 33:23]).
with him--if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as Umbreit, "man's upright course towards God" ([Pr 14:2]). The former is better; Job maintained his own "uprightness" ([Job 16:17]; , ); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ ([So 5:10]). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.
24. Apodosis to [Job 33:23].
he--God.
Deliver--literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession ([He 9:12]). "Obtained," literally, "found"; implying the earnest zeal, wisdom, and faithfulness of the finder, and the newness and joyousness of the finding. Jesus Christ could not but have found it, but still His seeking it was needed [Bengel], ([Lu 15:8]). God the Father, is the Finder ([Psa 89:19]). Jesus Christ the Redeemer, to whom He saith, Redeem (so Hebrew) him from going, &c. ([2Co 5:19]).
ransom--used in a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a price paid for deliverance ([Ex 21:30]), an atonement (that is, means of selling at once, that is, reconciling "two" who are estranged), a covering, as of the ark with pitch, typical of what covers us sinners from wrath ([Ge 6:14]; [Psa 32:1]). The pit is primarily here the grave ([Is 38:17]), but the spiritual pit is mainly shadowed forth ([Zec 9:11]).
25-28. Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu ([1Pe 1:11], ).
his flesh shall be fresher than a child's--so Naaman, [2Ki 5:14], spiritually, [Joh 3:3-7].
29. Margin, "twice and thrice," alluding to [Job 33:14]; once, by visions, [Job 33:15-17]; secondly, by afflictions, [Job 33:19-22]; now, by the "messenger," thirdly, [Job 33:23].
30. Referring to [Job 33:28] ([Psa 50:13]).
32. justify--to do thee justice; and, if I can, consistently with it, to declare thee innocent. At [Job 33:33] Elihu pauses for a reply; then proceeds in [Job 34:1].
Chapter 34
[Job 34:1-37].
1. answered--proceeded.
2. This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.
3. palate--(See on [Job 12:11]; [Job 33:2]).
4. judgment--Let us select among the conflicting sentiments advanced, what will stand the test of examination.
5. judgment--my right. Job's own words ([Job 13:18]; ).
6. Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so ([Job 27:4], ; ). Maurer, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.
my wound--literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," [Job 23:2], Margin). My sickness ([Job 6:4]; ).
without transgression--without fault of mine to deserve it ([Job 16:17]).
7. ([Job 15:16]). Image from the camel.
scorning--against God ([Job 15:4]).
8. Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments ([Job 9:22], 23, 30; [21:7-15]), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.
9. with God--in intimacy ([Psa 50:18], Margin).
10. The true answer to Job, which God follows up ([Job 38:1-41]). Man is to believe God's ways are right, because they are His, not because we fully see they are so ([Ro 9:14]; [De 32:4]; [Ge 18:25]).
11. Partly here; fully, hereafter ([Jr 32:19]; [Ro 2:6]; [1Pe 1:17]; [Re 22:12]).
12. ([Job 8:3]). In opposition to Job, [Job 34:5], will not--cannot.
13. If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property ([Job 36:23]).
disposed--hath founded ([Is 44:7]), established the circle of the globe.
14-15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [Umbreit], "If He had regard to himself (only), and were to gather unto Himself ([Psa 104:29]) man's spirit, &c. (which he sends forth, [Psa 104:30]; [Ec 12:7]), all flesh must perish together," &c. ([Ge 3:19]). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.
16. In [Job 34:2], Elihu had spoken to all in general, now he calls Job's special attention.
17. "Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs ([2Sa 23:3]).
govern--literally, "bind," namely, by authority (so "reign," [1Sa 9:17], Margin). Umbreit translates for "govern, repress wrath, namely, against Job for his accusations.
most just--rather, "Him who is at once mighty and just" (in His government of the world).
18. Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings ([Ex 22:28]). But Maurer with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with [Job 34:19].
19. ([Ac 10:34]; [2Ch 19:7]; [Pr 22:2]; [Job 31:15]).
20. they--"the rich" and "princes" who offend God.
the people--namely, of the guilty princes: guilty also themselves.
at midnight--image from a night attack of an enemy on a camp, which becomes an easy prey ([Ex 12:29], ).
without hand--without visible agency, by the mere word of God (so [Job 20:26]; [Zec 4:6]; [Da 2:34]).
21. God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought ([Job 7:12]; [2Ch 16:9]; [Jr 32:19]).
22. shadow of death--thick darkness ([Am 9:2], ; [Psa 139:12]).
23. ([1Co 10:13]; [La 3:32]; [Is 27:8]). Better, as Umbreit, "He does not (needs not to) regard (as in [Job 34:14]; [Is 41:20]) man long (so Hebrew, [Ge 46:29]) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" ([Job 11:10], ). So [Job 34:24], "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.