1 strength. 2 or, the soul of the owners thereof to expire, or, breathe out. be done them, and of the burdens which would be laid on them, if they were compelled to contribute to oppression and fraud. his whole land overrun with noxious weeds. ¶ And cockle. Cockle is with us a well known herb that gets into wheat or other grain. It has a bluish flower, and small black seed, and is injurious because it tends to discolor the flour. It is not certain by any means, however, that this is intended here. The margin is, noisome weeds. The Hebrew word () is from UN, Bâash, to have a bad smell, to stink, and was given to the weed here referred to on that 39. If I have eaten the fruits thereof. Marg. strength. The strength of the earth is that which the earth produces, or which is the result of its strength. We speak now of a 'strong soil '--meaning that it is capable of bearing much. ¶ Without money. Heb.without silver'-silver being the principal circulating medium in early times. The meaning here is, account. Comp. Isa. xxxiv. 3. The 'without paying for it;' either with-cockle, however, has no unpleasant out having paid for the land, or for the labor. Or have caused the own ers thereof. Marg. the soul of the owners thereof to expire, or breathe out. The Hebrew is, 'If I have caused the life of the owners [or lords] of it to breathe out.' The meaning is, if I have appropriated to myself the land or labor of others without paying for it, so that their means of living are taken away. He disclaims all injustice in the case. He had not deprived others of their land by violence or fraud, so that they had no means of subsistence. 40. Let thistles grow. Gen. iii. 18. Thistles are valueless; and Job is so confident of entire innocence in regard to this, that he says he would be willing, if he were guilty, to have to odor, and the word here probably means noxious weeds. So it is rendered by Herder and by Noyes. The Sept. has Sáros, bramble; the Vulg,, spina, thorn; Prof. Lee, prunus sylvestris, "a bramble resembling the hawthorn;" Schultens, labrusca, wild vine. ¶ The words of Job are ended. That is, in the present speech or argument; his discussions with his friends are closed. He spoke afterwards, as recorded in the subsequent chapters, but not in controversy with them. He had vindicated his character, sustained his positions, and they had nothing to reply. The remainder of the book is occupied mainly with the speech of Elihu, and with the solemn and sublime address which God himself makes. CHAPTER XXXII. GENERAL ANALYSIS OF THE SPEECH OF ELIHU-CHS. XXX11.-XXXVII. THIS chapter commences the speech of Elihu, which is continued to the close of ch. xxxvii He has not appeared before in the controversy, and his name is not mentioned as having been present, though it is evident, from the tenor of his own remarks, that he had heard what had been said. Nothing more is known of this new character than is here expressed. Whether he came with the others to condole with Job (ch. ii. 11, 12), or whether he was his personal friend, and had been with him through all his trials, or whether he was one who accidentally happened to be present at this discussion, is not intimated. The remarkable sufferings of a man who had been so prominent as Job, would undoubtedly excite considerable attention, and it is no unreasonable supposition that many persons may have been attracted by the controversy that was maintained between him and his friends. But nothing more is known of Elihu than is specified in this chapter. See Notes on ver. 2. He is a young man, who had been restrained by modesty thus far from expressing his opinion, but who had listened attentively to all that had been said. An opportunity is now presented for his speaking when he could not be charged with impertinence, or with disrespect to his superiors in age, if he expressed his opinion. The three friends of Job had been completely silenced. The last speech of Bildad (ch. xxv.) had contained only a few very brief general reflections, which had nothing to do with the subject in dispute, and Zophar, whose turn would have been next, had not even attempted to reply. Eliphaz, of course-such were the notions of courtesy which prevailed in the East-would not presume to speak out of his regular turn. Job had waited for them to speak in their turn (ch. xxix. 1), and as they had not done it, he had gone on and made a full vindication of his life. He had no more which he wished to say, and so far as the original disputants were concerned, the controversy was ended. At this stage of the argument, it was not improper for Elihu, though comparatively a youth, to speak. The reasons which he had for speaking, he himself states. They are, (1.) Because Job had, as he supposed, justified himself rather than God, ch. xxxii. 2. He had indulged in severe reflections on the divine dealings; had dwelt improperly on his own integrity, and had been unwilling to confess that he was a sinner. Whatever blame there was, he apprehended Job was disposed to cast on his Maker; and Elihu interposes, therefore, to state the truth on the subject, and to vindicate the character of God. (2) The three friends of Job had been equally to blame. They had in no measured terms condemned Joh, and yet they had made no answer to what he had said, ch. xxxii. 3. They pertinaciously held to their opinion that he was an eminently wicked man; that all these judgments had come on him for his sins; and yet they had not specified his faults, nor had they replied to what he had said in self-defence. In such a state of things, this youthful bystander and observer of the controversy interposes. His mind was greatly excited. He could contain himself (ver. 19) no longer. Both parties he regarded as wrong; both as deserving rebuke; and both as ignorant of the truth in the case. He appears, therefore, not as the advocate of either, but professes to come in as a sort of arbiter, to take the place of God (ch. xxxiii. 6), and to state what was the truth. Yet he does not settle the whole controversy. So far as the book of Job may be regarded as a poem, the design of its composer appears to have been, to introduce Elihu partly to show the necessity of the divine interposition, and to prepare the way for the sublime introduction of God himself in the close of the book. It is God who ultimately determines the difficult controversy, and who appears to state the exact truth in the case. The introduction of Elihu contributes much to the beauty and variety of the poem, and at the same time it accords with the design of the author. The remarks of Bouillier on this point are worthy of attention. "The three men, driven on by a rash and inconsiderate impulse, attacked the character of a most upright man, not only by cruel suspicions, but by skilful criminations, with little discrimination in regard to the truth. A fourth actor is introduced, superior in wisdom to the others, who, by a new and more cautious method, undertakes to unravel the difficulty in regard to Job. Those things were indubitable which he taught, that there was no one among men who was so perfect that he did not offend against the laws of God; that there was no one who, trusting to his own innocence, could affirm that he was not obnoxious to the divine displeasure, or that the calamities which he suffered were undeserved. Job would not have reason for complaining, if the exact truth in regard to him were known, and his affairs accurately weighed in a balance. Elihu, therefore, did not err in thus thinking, as he was not afterwards accused of fault. Yet in his own opinion or view he erred, for such was not the cause of the calamities of Job, as the beginning of his history shows. Elihu in fact did not err less than the others in his view, although he adduced a more probable conjecture, and sustained it by a true doctrine, that by this the great purpose of the author of this book might be accomplished, to wit, to show how little men can look into the secret reasons of divine Providence, in which they can with more safety acquiesce, than curiously to inquire into them." See Rosenmüller, Intro. to the chapter. Elihu professes entire impartiality. He speaks only because he feels constramed to do it, and because such sentiments have been advanced that he can no longer keep silence. He says that he will not be influenced by respect to any man's person; he will attempt to flatter no one; he will speak wholly in the fear of God. After the introduction in ch. xxxii., he reproves Job because he had claimed too much for himself, and had indulged in a spirit of complaining against God. He goes ɔn to say, that it is not necessary for God to develop all his counsels and purposes to men; that he often speaks in visions of the night; and that the great purpose of his dealings is to take away pride from man, and to produce true humility. This he does also by the dispensations of his providence, and by the calamities with which he visits his people. Yet he says, if when man is afflicted he will be truly penitent, God will have mercy, and restore his flesh, so that it will be fresher than that of an infant. The true secret, therefore, of the divine dispensations, according to Elihu, the principle on which he explains all, is, that afflictions are DISCIPLINARY, or are designed to produce humility and penitence They are not absolute proof of enormous wickedness and hypocrisy, as the friends of Job had maintained; nor could one in affliction lay claim to freedom from sin, or blame God, as he understood Job to have done, ch. xxxiii. He next reproves Job for evincing a proud spirit of scorning, and especially for having maintained that, according to the divine dealings with him, it would be no advantage to a man to be pious, and to delight himself in God. Such an opinion implied that God was severe and wrong in his dealings. To meet this, Elihu brings forward a variety of considerations to show the impropriety of remarks of this kind, and especially to prove that the Governor of the world can do nothing inconsistent with benevolence and justice. From these considerations he infers that the duty of one in the situation of Job was plain. It was, to admit the possibility that he had sinned, and to resolve that he would offend no more, ch. xxxiv. He then proceeds to consider the opinion of Job, that under the arrangements of divine Providence there could be no advantage in being righteous; that the good were subjected to so many calamities, that nothing was gained by all their efforts to be holy; and that there was no profit though a man were cleansed from sin, ch. xxxv. 3. To this Elihu replies, by showing that God is supreme; that the character of man cannot profit him; that he is governed by other considerations in his dealings than that man has a claim on him; and that there are great and important considerations which lead him to the course which he takes with men, and that to complain of these is proof of rebellion, ch. xxxv. Elihu then closes his address by stating (1,) the true principles of the divine administration, as he understood them, ch. xxxvi., and (2,) by saying that there is much in the divine government which is inscrutable, but that there are such evidences of greatness and wisdom in his government, there are so many things in the works of nature and in the course of events which we cannot understand, that we should submit to his superior wisdom, ch. xxxvii. See the Analyses to those chapters. ANALYSIS OF CHAPTER XXXII. THE chapter before us (xxxii.) is occupied mainly with a statement of the reasons which induced Elihu to speak at all. The first six verses are prose; the remainder, as well as the whole of the following chapters, consists of poetry. In vs. 1-6 an account is given of Elihu, and of his excited feelings when the three friends of Job ceased to answer him. In ver. 6 he himself speaks: he says that he was comparatively young, and that he knew that it was more appropriate that age should speak, vs. 6, 7. Yet he says that he felt himself irresistibly urged to declare his views, ver. 8. Great as was the respect due to age and rank, yet even aged men were not always wise, and might err, and he was therefore emboldened to declare his sentiments, vs. 9, 10. He says that he had carefully attended to all that they had said, and that he had discovered that the three friends of Job had been perfectly silenced, vs. 11-13. It was incumbent on them, he says, to have replied to Job, rather than to have left the task to him, for the words of Job had not been directed against him, but them, ver. 14; but since they did not answer, he felt himself called upon to show his opinion, vs. 15-17. It would be a relief to him to be allowed to speak, for he was full of the subject-like fermenting wine in new bottles, vs. 18--20. He promises that his opinion shall be delivered with entire impartiality, and without respect to any man's person, and with no disposition to flatter, vs. 21, 22. 1 2 Then was kindled the wrath | against Job was his wrath kin、 of Elihu the son of Barachel the dled, because he justified himBuzite, of the kindred of Ram; self, rather than God. 1 his soul. 6 It was this, among other things, which cestors of Elihu. ¶ The Buzite. Buz induced Elihu to take up the subject. was the second son of Nahor, the ¶ Because he was righteous in his brother of Abraham, Gen. xxii. 20, own eyes. Umbreit expresses the 21. the 21. A city of the name Buz is mensense of this by adding, and they tioned in Jer. xxv. 23, in connection could not convince him of his un- with Dedan and Tema, cities of Ararighteousness.' It was not merely bia, and it is probable that Barachel, because he was righteous in his own. the father of Elihu, was of that city. estimation, that they ceased to an- If this name was given to the place swer him; it was because their argu- after the son of Nahor, it will follow ments had no effect in convincing that Elihu, and consequently Job, him, and they had nothing new to must have lived after he time of say. He seemed to be obstinately Abraham. ¶Of the kindred of Ram. bent on maintaining his own good Of Ram nothing is certainly known. opinion of himself in spite of all their reasoning, and they sat down in si-, of the race of Abraham lence. מן גְנִית The Chaldee renders this Some have supposed that the Ram iv. 19, and in the genealogical table 2. Then was kindled the wrath. Wrath or anger is commonly represented as kindled, or as burning. T Of Elihu. The name Elihu (1) means, God is he;' or, as the word He () is often used by way of eminence to denote the true God or JEHOVAH, the name is equivalent to saying, God is my God,' or 'my God is JEHOVAH.' On what account this name was given to him, is now, Rammim, (2 Chron. xxii. 5), unknown. The names which were instead of 2, Arammim, as they anciently given, however, were comare usually denominated. Comp. 2 monly significant, and it was not unKings viii. 28. But nothing certain usual to incorporate the name of God is known of him who is here menin those given to men. See Notes, tioned. It is worthy of observation Isa. i. 1. This name was probably that the author of the book of Job has given as an expression of piety on given the genealogy of Elihu with the part of his parents. ¶ The son much greater particularity than he of Barachel. The name Barachel has that of either Job or his three means 'God blesses,' and friends. Indeed, he has not attemptwas also probably given as expressive ed to trace their genealogy at all. Oi of the piety of his parents, and as Job he does not even mention the furnishing in the name itself a valu- name of his father; of his three able motto which the child would friends he mentions merely the place remember. Nothing more is known where they dwelt. where they dwelt. Rosenmüller inof him than the name; and the only fers, from this circumstance, that Elipropriety of remarking on the philo-hu is himself the author of the book, logy of the names arises from the fact that they seem to indicate the existence of piety, or of the knowledge of God, on the part of the an since, says he, it is the custom of the Turks and Persians, in their poems, to weave in, near the end of the poem, the name of the author in an 4. Now Elihu had waited. Marg. as in Heb., expected Job in words. The meaning is plain, that he had waited until all who were older than himself had spoken. T Because they were elder than he. Marg. as in Heb., elder for days. It appears that they were all older than he was. We have no means of determining their respective ages, though it would seem probable that Eliphaz was the oldest of the three friends, as he uniformly spoke first. 1 expected Job in words. 2 elder for days. 3 few of days. a c. 15. 10. 4 feared. artificial manner. The same view is mind-not uncommon -in which taken by Lightfoot, Chronica tempo- they obstinately held on to an opinrum et ord. Text. V. T. A circumA circum-ion which they could not vindicate, stance of this kind, however, is too and believed another to be guilty, slight an argument to determine the though they could not prove it. question of the authorship of the book. It may have been that Elihu was less known than either of the other speakers, and hence there was a propriety in mentioning more particularly his family. Indeed, this fact is morally certain, for he is not mentioned, as the others are, as the 'friend' of Job. Because he justified himself. Marg. his soul. So the Hebrew; the word, nephěsh, soul, being often used to denote one's self. ¶ Rather than God. Prof. Lee renders this, 'justified himself with God;' and so also Umbreit, Good, and some others. And so the Vulgate renders it-coram Deo. The LXX render it, rartlov zvo̟lov— κυρίουagainst the Lord; that is, rather than the Lord. The proper translation of the Hebrew (2) is undoubtedly more than God; and this was doubtless the idea which Elihu intended to convey. He understood Job as vindicating himself rather than God; as being more willing that aspersions should be cast on the character and government of God, than to confess his own sin. 3. Because they had found no answer, and yet had condemned Job. They held Job to be guilty, and yet they were unable to adduce the proof of it, and to reply to what he had said. They still maintained their opinion, though silenced in the argument. They were in that state of 6. And Elihu--said, I am young. Marg. few of days. The Hebrew is, I am small () of days;' that is, I am inexperienced. We have no means of ascertaining his exact age, though it is evident that there was a considerable disparity between them and him. And ye are very old. רשישים The word used here is probably derived from the obsolete root, to be white, hoary; and hence to be hoary-headed, or aged. Comp. 2 Chron. xxxvi. 17. The whole of the discourses of the friends of Job seem to imply that they were aged men. They laid claim to great experience, and professed to have had opportunities of long observation, and it is probable that they were regarded as sages, who, by the long observation of events, had acquired the reputation of great wisdom. T Wherefore I was afraid. timid, bashful, diffident. He was And durst |