--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 186 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/186/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 186. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/186/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 186. Job · 29 of 36 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/186/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/186/#p-N [¶0] 24. break in pieces--([Psa 2:9]; [Job 12:18]; [Da 2:21]). [¶1] 25. Therefore--because He knows all things ([Job 34:21]). He knows their works, without a formal investigation ([Job 34:24]). [¶2] in the night--suddenly, unexpectedly ([Job 34:20]). Fitly in the night, as it was in it that the godless hid themselves ([Job 34:22]). Umbreit, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness. [¶3] 26. He striketh them--chasteneth. [¶4] as--that is, because they are wicked. [¶5] sight of others--Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution ([Job 40:12]; [Ex 14:30]; [2Sa 12:12]). [¶6] 27-28. The grounds of their punishment in [Job 34:26]. [Job 34:28] states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c. [¶7] 29. ([Pr 16:7]; [Is 26:3]). [¶8] make trouble--rather, "condemn" ([Ro 8:33], ). Maurer, from the reference being only to the godless, in the next clause, and [Job 34:20] translates, "When God keeps quiet" (leaves men to perish) [Psa 83:1]; [Umbreit] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" [Job 34:17]. [¶9] hideth ... face--([Job 23:8], ; [Psa 13:1]). [¶10] it be done--Whether it be against a guilty nation ([2Ki 18:9-12]) or an individual, that God acts so. [¶11] 30. Ensnared--into sin ([1Ki 12:28], ). Or rather, "enthralled by further oppression," [Job 34:26-28]. [¶12] 31. Job accordingly says so ([Job 40:3-5]; [Mi 7:9]; [Le 26:41]). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. Umbreit and Maurer lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so [Job 34:6]). [¶13] borne--namely, the penalty of sin, as in [Le 5:1], . [¶14] offend--literally, "to deal destructively or corruptly" ([Ne 1:7]). [¶15] 32. ([Job 10:2]; [Psa 32:8]; ; , ). [¶16] no more--([Pr 28:13]; [Ep 4:22]). [¶17] 33. Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [Umbreit]; or as Maurer, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's. [¶18] 34-35. Rather, "men ... will say to me, and the wise man ([Job 34:2], ) who hearkens to me (will say), 'Job hath spoken,'" &c. [¶19] 36. Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job. [¶20] tried--by calamities. [¶21] answers for wicked men--(See on [Job 34:8]). Trials of the godly are not removed until they produce the effect designed. [¶22] 37. clappeth ... hands--in scorn ([Job 27:23]; [Eze 21:17]). [¶23] multiplieth ... words--([Job 11:2]; ). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice. ### Chapter 35 [¶25] [Job 35:1-16]. [¶26] 2. more than--rather as in [Job 9:2]; : "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with [Job 9:17]; [16:12-17]; [27:2-6]. [Job 4:17] is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually. [¶27] 3. Rather, explanatory of "this" in [Job 35:2], "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned ([Job 34:9]). Job had said that the wicked, who use these very words, do not suffer for it ([Job 21:13-15]); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs ([Job 19:28]; ). [¶28] 4. companions--those entertaining like sentiments with thee ([Job 34:8], ). [¶29] 5-8. Elihu like Eliphaz ([Job 22:2], [3, 12]) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin. [¶30] behold the clouds, which are higher than thou--spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer. [¶31] 9. ([Ec 4:1].) Elihu states in Job's words (Job 24. 12; 30. 20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him. [¶32] 10-13. But the reason is that the innocent sufferers often do not humbly seek God for succor; so to their "pride" is to be laid the blame of their ruin; also because ([Job 35:13-16]) they, as Job, instead of waiting God's time in pious trust, are prone to despair of His justice, when it is not immediately visible ([Job 33:19-26]). If the sufferer would apply to God with a humbled, penitent spirit, He would hear. [¶33] Where, &c.--([Jr 2:6], ; [Is 51:13]). [¶34] songs--of joy at deliverance ([Psa 42:8]; ; [Ac 16:25]). [¶35] in the night--unexpectedly ([Job 34:20], ). Rather, "in calamity." [¶36] 14. Although thou sayest thou shalt not see him--(as a temporal deliverer; for he did look for a Redeemer after death, [Job 19:25-27]; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), [Job 7:7]; ; , [8, 9]; yet, judgment ... ; therefore trust ... But the Hebrew favors Maurer, "How much less (will God ... regard, [Job 35:13]), since thou sayest, that He does not regard thee." So in [Job 4:19]. Thus Elihu alludes to Job's words ([Job 19:7]; ). [¶37] judgment--that is, thy cause, thy right; as in [Psa 9:16]; [Pr 31:5], . [¶38] trust--rather, "wait thou" on Him, patiently, until He take up thy cause ([Psa 37:7]). [¶39] 15. As it is, because Job waited not trustingly and patiently ([Job 35:14]; [Nu 20:12]; [Zep 3:2]; [Mi 7:9]), God hath visited ... ; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity ([Job 7:20]; ). Maurer translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," Umbreit translates with the Rabbins, "multitude." Gesenius reads with the Septuagint and Vulgate needlessly, "transgression." [¶40] 16. Apodosis to [Job 35:15]. [¶41] in vain--rashly. ### Chapter 36 [¶43] [Job 36:1-33]. [¶44] 1-2. 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 ([Is 9:13]; [Jr 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.