Chapter
26
(Verses 1
through 4) But Job answered and said, How hast thou helped him that
is without power? How savest thou the arm that hath no strength? How
hast thou counseled him that hath no wisdom? And how hast thou
plentifully declared the thing as it is? To whom hast thou uttered
words? And whose spirit came from thee?
It is obvious
that even though what Bildad has said is true, Job perceives that he
is still trying to maintain the same accusations against him that he
has presented from the beginning. And he is greatly angered by it.
In verse 2, his questions are designed to call attention to the fact
that all of Bildad’s speech, whether true or not, does no good
toward the alleviation of one whose strength has been taken away by
affliction. It will neither comfort him nor give him strength.
Neither will his counsel help one so distracted by suffering that
his wisdom is taken away. His remaining three questions seem to show
his utter contempt for Bildad. “How hast thou plentifully declared
the thing as it is? To whom hast thou uttered words? And whose
spirit came from thee?” The first question seems to be pure
sarcasm, meaning not that you have fully set forth the situation,
but that you think you have, and that you are the only one who knows
such things. The second is much the same as we sometimes ask today,
when someone tells us something we already know, but he thinks is
new to us. “To whom do you think you are talking?” And the third
is the equivalent of, “Do you think you are the one who gives the
spirit (life)?” Together they show how little Job appreciated
Bildad’s speech.
At this point
there is an abrupt change in the subject of the text. Some
commentators say that verses 5 through 14 are the resumption of
Bildad’s speech, and should be attached to verse 6 of Chapter 25.
Whether this is true or not I do not claim to know. Their substance
does seem to fit as a continuation of that. But since there is
nothing said in the text to settle this matter, I leave it to the
discretion of the reader.
(Verses 5
through 10) Dead things are formed from under the waters, and the
inhabitants thereof. Hell is naked before Him, and destruction hath
no covering. He stretcheth out the north over the empty place, and
hangeth the earth upon nothing. He bindeth up the waters in His
thick clouds; and the cloud is not rent under them. He holdeth back
the face of His throne, and spreadeth His cloud upon it. He hath
compassed the waters with bounds, until the day and night come to an
end.
Verse 5 seems a
little obscure. Some seem to think its meaning is that the dead are
brought together “under the waters.” And that may be the proper
thought of it. For it was the belief of many of the ancients that
the place of abode of the dead is in “the underworld,” a special
world, under this in which people live. They considered that, that
dominion extended not only under the earth, but also under the
waters, or seas, as well. So the dead are “formed,” or brought
together there. And they are the inhabitants thereof. Even hell is
naked, or open, before Him, and destruction is not hidden from Him.
The far north, the
Arctic
, was considered as an empty place, and so was the space under it.
“He hangeth the earth upon nothing.” Many ancient people
believed that the earth was flat, and rested upon some type of
foundation, although their opinions differed widely concerning what
that foundation was. Here, however, we see that the speaker had the
correct idea concerning it. God hung it upon nothing. That is, He
suspended it in space. “He bindeth up the waters in His thick
clouds; and the cloud is not rent under them. This is certainly a
great miracle, especially to one, who does not understand that the
water in the cloud is in a different form from that striking the
ground. Even to those who do so understand it, it is still a
miracle. For in that cloud, He can, and does, move great amounts of
water long distances, and deposits it at the places, and in the
amounts, He pleases; sometimes even causing it to completely
dissipate, without even leaving a trace, not even a cloud. He
holdeth back the face of His throne, and spreadeth the cloud upon
it.” Some see this as simply His causing the cloud to come over
and obscure the moon from view. Be that as it may, He has set bounds
upon the waters of the seas, over which they cannot pass, except
when He sends forth a special event, such as a tidal wave, or some
other force. These bounds are to be in effect as long as this world
shall stand, “until day and night come to an end.”
(Verses
11 through 14) The pillars of heaven tremble and are astonished at
His reproof. He divideth the sea with His power, and by His
understanding He smiteth through the proud. By His Spirit He hath
garnished the heavens: His hand hath formed the crooked serpent. Lo,
these are parts of His ways: but how little a portion is heard of
Him? But the thunder of His power, who can understand?
Thus we
continue with some more of the works of God, which show His power
and glory. And, of course, these are by no means all the miraculous
things He does. They are only a small part of them. So the speaker
exclaims, “How little a portion is heard of Him!” And none can
understand the thunder of His power. That is, man is not great
enough to even imagine His power, as He speaks in the thunder, which
was often considered the voice of God.
(Verses 1
through 6) Moreover Job continued his parable, and said, As God
liveth, Who hath taken away my judgment; and the Almighty, Who hath
vexed my soul; all the while my breath is in me, and the spirit of
God is in my nostrils; my lips shall not speak wickedness, nor my
tongue utter deceit. God forbid that I should justify you: till I
die I will not remove mine integrity from me. My righteousness I
hold fast, and will not let it go: my heart shall not reproach me so
long as I live.
Most
commentators seem to think that, in verse 2 Job is accusing God of
being unrighteous, wrongfully denying him his right of judgment, and
without cause bringing this great affliction upon him. While it is
true that Job does declare that God has taken away his judgment, and
vexed his soul, it appears that, primarily, he is only saying that
the LORD has brought all this upon him, and will not show him the
reason for it. Therefore he calls God to witness that as long as he
lives, he will maintain that it is not because of any
unrighteousness on his part. When he says, “and the spirit of God
is in my nostrils,” he has no reference to the Holy Ghost, but to
the spirit, or life, that God has given him, as a man. When he says,
“My lips shall not speak wickedness, nor my tongue utter
deceit,” he is declaring that if he should confess to the charges
they have brought against him, it would be a false confession, and
therefore wickedness, and he would be speaking deceit, which he will
not do. “God forbid that I should justify you.” That is, “that
I should justify the charges you have laid against me.” Since he
knows that he is not guilty of such, he will never “cave-in” to
their demands. His heart knows that he is innocent of their
accusations, and he will not give them reason to reproach him by
giving a false confession.
(Verses 7
through 10) Let mine enemy be as the wicked, and he that riseth up
against me as the unrighteous. For what is the hope of the
hypocrite, though he hath gained, when God taketh away his soul?
Will God hear his cry when trouble cometh upon him? Will he delight
himself in the Almighty? Will he always call upon God?
This is Job’s
curse on his enemies and those who rise up against him. May they be
as the wicked and the unrighteous. What hope do they have when God
calls away their souls? They may have had great gain while in this
life. But when called away, will God hear their cry? Will they
delight in the Almighty, and always call upon Him. The only answer
to these questions is a very strong negative.
(Verses
11 through 15) I will teach you by the hand of God: that which is
with the Almighty will I not conceal. Behold, all ye yourselves have
seen it; why then are ye thus altogether vain? This is the portion
of the wicked man with God, and the heritage of the oppressors,
which they shall receive of the Almighty. If his children be
multiplied, it is for the sword: and his offspring shall not be
satisfied with bread. Those that remain of him shall be buried in
death: and his widows shall not weep.
This seems a
strange turn of the subject, in fact, so strange that some contend
that at this point, though nothing is said about it, Zophar has
broken in to give his third speech. This may, or may not, be the
case, but the doctrine is identical to that which the three friends
have maintained from the beginning. This segment opens with, “I
will teach you by the hand of God: that which is with the Almighty I
will not conceal.” This seems to show the same arrogance as their
other speeches. They think themselves wise enough to teach all the
works of the Almighty. And they consider Job as having no wisdom at
all. However, the next verse seems to contain some very heavy
sarcasm. “Behold, all ye yourselves have seen it.” And the
address of this is plural, instead of singular as it would most
likely be if addressed to Job. Therefore it may be the continued
speech of Job, as he asks these friends, “Why then are ye
altogether vain?” To review, they have contended all the way that
every wicked one will be cut off, and not be permitted to enjoy any
continued prosperity in this life. Although he may have accumulated
riches, he will not be permitted to enjoy them, but they shall be
given to others. Therefore, if they have indeed seen all of this,
and know it to be true, why are they altogether vain, or foolish
enough to think that they shall get by with their false charges
against him. A false charge is a lie; and liars are sinners. So that
makes them subject, according to their doctrine, to the same
penalties they have been proclaiming against the wicked. Although
Job has earlier declared that God does sometimes suffer the wicked
to live long lives and enjoy their ill gotten gains, and the
righteous may sometimes suffer, this speech, from verse 11 through
the remainder of the chapter is directly contrary to that. And since
he has declared in verse 6 that he will not renounce his
righteousness, we can only conclude that this is the speech of one
of his friends, or an example of his sarcasm against them for their
untenable position. And since he asks the question he does in verse
12, the latter seems probable.
Verse 16
through the remainder of the chapter is only a continuation of the
description of the punishment of the wicked in this life according
to the doctrine of these three friends. As I have pointed out
before, God is certainly able to bring all these things upon them.
And, as He sees fit, He will. But to say that He always does, or
always will, deal thus with them is not in keeping with His word. He
has promised to take care of His people in this life, and glorify
them in that to come. And He has declared that he will judge the
wicked. That judgment may sometimes be begun in this life; but it is
often completely deferred until that great Day of Judgment after the
resurrection. So we should never be concerned about the judgment of
the wicked, nor be in a hurry for it to be executed. And, above all,
we should never judge one to be a sinner because of his suffering or
lack of prosperity in this world. Neither are we to judge one
righteous on the basis of his being prosperous and enjoying life.
The remainder of this chapter sets forth nothing new, but is a
repetition of the same doctrine Job’s three friends have taught
from the beginning.
Surely there is
a vein for the silver, and a place for gold where they fine it. Iron
is taken out of the earth, and brass is molten out of the stone. He
setteth an end to darkness, and searcheth out all perfection: the
stones of darkness, and the shadow of death. The flood breaketh out
from the inhabitant; even the waters forgotten of the foot: they are
dried up, they are gone away from men. As for the earth, out of it
cometh bread: and under it is turned up as it were fire. The stones
of it are the place of sapphires: and it hath dust of gold.
This entire
chapter is the subject of some controversy among men. Some argue
that it is not a part of the original text, but is an interpolation.
Be that as it may, none has been able to disprove what it says.
Although it does seem to be a somewhat abrupt break in the train of
thought, that is not too unusual. The subject turns from a
discussion of the portion of the wicked in this world, as Job's
friends considered it, to a declaration of the greatness of God. The
first three verses tell us that gold, silver, and iron
are all taken out of the earth. He also tells us that gold,
as precious as man has always considered it, must be refined before
it is of much use, “And a place for gold where they fine
(refine) it.” Since
brass, as we know it, is an alloy of copper and tin, his reference
to brass as it is “molten out of the stone,” should be
considered as copper. Although he does not say so in so many words,
the fact that these elements are in the earth, it logically follows
that they were put there that men might find them. And, since God is
the Creator of the earth, unquestionably, it was He, Who put them
there. Not only has He done this, but He sets the end, or boundary,
to darkness, and searches out all perfection, or fullness, even
“the stones of darkness, and the shadow of death.” Inasmuch as
the grain from which bread is made grows in the earth, “out of it
cometh bread,” while under this same earth “is turned up as it
were fire.” The volcanoes spew up fire from the earth. It is in
the stones of the earth that precious gems, “sapphires,” as well
as dust of gold, are found. All these things have been prepared by
the wisdom and power of God.
(Verses 7
and 8) There is a path which no fowl knoweth, and which the
vulture’s eye hath not seen: the lion’s whelps have not trodden
it, nor the fierce lion passed by it.
Many seem to
derive great delight from what they call “spiritualizing” this
text, and applying it to the gospel church. To do so is to rob it of
its greatest beauty. This is a declaration that this great God, Who
has placed all these things in the earth for the use of man, travels
by a path, which can be traced out by none. Not even the vulture,
which is known for its exceedingly keen eyesight, nor the lion that
sees so well in the darkness, has ever, or will ever, see, or walk,
in this path. They can never find it. Our only clue to His
whereabouts is His works. Even when we are blessed to see His works,
we cannot see Him, and neither can we trace His path from one work
to another, nor do we have any clue to where He will next show His
power. “His ways are past finding out.”
(Verses 9
through 11) He putteth forth His hand upon the rock: He overturneth
the mountains by the roots. He cutteth out rivers among the rocks;
and His eye seeth every precious thing. He bindeth the floods from
overflowing; and the thing that is hid bringeth He forth to the
light.
It is by His
placing His hand upon the rock that all these things before
mentioned are planted therein. In the great earthquakes and volcanic
eruptions He overturns the mountains by the roots. Even the precious
things that are hidden in the earth are not hidden from His sight.
The rivers that are cut among the rocks, and sometimes even through
the rock itself, are His handiwork. He puts boundaries upon the
floods of waters. And things that are, and have been, hidden from
man, He brings forth, or reveals. The Apostle Paul summed it all up
in one short statement. “He works all things after the counsel of
His own will.” What a wonderful God is He!
(Verses
12 through 19) But where shall wisdom be found? And where is the
place of understanding? Man knoweth not the price thereof; neither
is it found in the land of the living. The depth saith, It is not in
me: and the sea saith, It is not with me. It cannot be gotten for
gold, neither shall silver be weighed for the price thereof. It
cannot be valued with the gold of Ophir, with the precious onyx, or
the sapphire. The gold and the crystal cannot equal it: and the
exchange of it shall not be for jewels of fine gold. No mention
shall be made of coral, or of pearls: for the price of wisdom is
above rubies. The topaz of
Ethiopia
shall not equal it, neither shall it be valued with pure gold.
Having told us
a few of the marvelous works of God, he now considers one of the
wonderful attributes of God, wisdom. He first asks where it can be
found, and where is its place, or residence. Men have made many maps
of the world; but on none of them can we find the place of wisdom,
in spite of the fact that man has been searching for it since he was
first placed upon earth. The promise of wisdom, though false, was
the cause of Eve’s eating the forbidden fruit, and giving it to
Adam. Satan had promised that by doing this she would become wise,
“as gods, knowing good and evil.” In all man’s searching he
has never found where wisdom dwells. The depth (the abyss, or outer
space,) disclaims any possession of it; and the sea, likewise, says,
“It is not with me.” Although in the rocks of the earth are
found various metals, as well as all manner of precious gems, wisdom
is not there. So this leaves it impossible for man to find it. Then
we are told that, if we could find it, we could not buy it, for
there is nothing else of sufficient value to trade for it. All the
gold and all the
precious gems of the earth are not sufficient to purchase it.
(Verses
20 through 28) Whence then cometh wisdom? And where is the place of
understanding? seeing it is
hid from the eyes of all living, and kept close from the fowls of
the air. Destruction and death say, We have heard the fame thereof
with our ears. God understandeth the way thereof, and He knoweth the
place thereof. For He looketh to the ends of the earth, and seeth
under the whole heaven; to make the weight for the winds; and He
weigheth the waters by measure. When He made a decree for the rain,
and a way for the lightning of the thunder: then did He see it, and
declare it; He prepared it, yea, and searched it out. And unto man
He said, Behold, the fear of the LORD, that is wisdom; and to depart
from evil is understanding.
He again asks
the same questions as in verse 12. Notice that in neither location
does he attempt to answer these questions. That is reserved for the
final verse of the chapter. But he does declare that it is hidden
from all living, from the fowls of the air, and even from
destruction and death. Death and destruction have heard of it, but
know nothing about it. “But God understandeth the way thereof, and
He knoweth the place thereof.” Since God is always in the way of
wisdom, and this way is hidden from all others, even the fowls of
the air, it, doubtless, is the way set forth in verses 7 and 8. God
sees all things at once, even “to the ends of the earth, and (He)
seeth under the whole heaven.” Man cannot weigh the winds, and
neither can he weigh the waters; but God can, and does, both. When
He made the decree for the rain, and for “the lightning of the
thunder,” He certainly saw wisdom, understanding, and the way of
both. He declared it, prepared it, and searched it out. Then He gave
man the answer to that for which he had so long searched. That
answer is, “The fear of the LORD, that is wisdom; and to depart
from evil is understanding.” In spite of His giving this answer to
man, no man knows it except him to whom God reveals it by opening
his heart to receive it.
(Verses 1
through 10) Moreover Job continued his parable, and said, Oh that I
were as in months past, as in the days when God preserved me; when
His candle shined upon my head, and when by His light I walked
through darkness; as I was in the days of my youth, when the secret
of God was upon my tabernacle; when the Almighty was yet with me;
when my children were about me; when I washed my steps with butter,
and the rock poured me out rivers of oil; when I went out to the
gate through the city, when I prepared my seat in the street! The
young men saw me, and hid themselves; and the aged arose, and stood
up. The princes refrained from talking, and laid their hand on their
mouth. The nobles held their peace, and their tongue cleaved to the
roof of their mouth.
Back in Chapter
1, verse 3, we are told, “His substance also was seven thousand
sheep, and three thousand camels, and five hundred yoke of oxen, and
five hundred she asses, and a very great household: so that this man
was the greatest of all the men of the east.” As we read this, we,
of course, see that he was a very rich man. And in addition to
having much wealth, he seems to have been very influential in the
council of his city. He was, no doubt, one of its elders, and one to
whom both old and young, as well as the princes, showed great
respect. Now all this is taken from him, and he is bemoaning the
loss, and wishing everything were restored to its former condition.
Certainly, we cannot lay any blame upon him for this. We, surely,
would do the same.
(Verses
11 through 18) When the ear heard me, then it blessed me; and when
the eye saw me, it gave witness to me: because I delivered the poor
that cried, and the fatherless, and him that had none to help him.
The blessing of him that was ready to perish came upon me: and I
caused the widow’s heart to sing for joy. I put on righteousness,
and it clothed me: my judgment was as a robe and a diadem. I was
eyes to the blind, and feet was I to the lame. I was father to the
poor: and the cause which I knew not I searched out. And I brake the
jaws of the wicked, and plucked the spoil out of his teeth. Then I
said, I shall die in my nest, and I shall multiply my days as the
sand.
As we read
Job’s account of his righteous works, we might be tempted to think
that he is boasting too much. And, indeed, he might be; for no man
should ever think too highly of his own righteousness. Yet God’s
own testimony bears him witness: “there is none like him in all
the earth, a perfect and upright man, one that feareth God, and
escheweth evil.” So there can be no doubt that this was Job’s
manner of living. Still glorying in self-righteousness is not
acceptable before God. So we should all guard against such in our
lives. None of us even measure up to Job’s standard. So surely we
have nothing of which to boast. Because of his amplifying the good
he had done, and the thinking so much upon the suffering he was
enduring, Job was in something of a depression, just as we would
also be. Without question, Job’s suffering was great, probably
more than any except our Lord Jesus has ever borne. But, even so,
dwelling upon it, and remembering former times made it seem even
worse.
(Verses
19 through 25) My root was spread out by the waters, and the dew lay
all night upon my branch. My glory was fresh in me, and my bow was
renewed in my hand. Unto me men gave ear, and waited, and kept
silence at my counsel. After my words they spake not again; and my
speech dropped upon them. And they waited for me as for the rain;
and they opened their mouth wide as for the latter rain. If I
laughed on them, they believed it not; and the light of my
countenance they cast not down. I chose out their way, and sat
chief, and dwelt as a king in the army, as one that comforteth the
mourners.
This is a
continuation of Job’s account of his own good works. And, for that
reason it might be considered inappropriate, even though true. For
it is far better that one keep silent while others tell of his good
works than that he should speak so much about them. No doubt, much
of this was said in his defense against the false accusations
brought against him by his three friends. Their false charges had
greatly aroused him. He had been a great man in his city. People
listened to his advice, and did not gainsay it. In verse 25 it is
apparent that he must have been what we would probably call the
chairman of the council, with perhaps a little more authority than
is usually given to a chairman. His thoughts go back to those times,
and, as he says in verse 2, he longs for them again.
(Verses 1
through 8) But now they that are younger than I have me in derision,
whose fathers I would have disdained to set with the dogs of my
flock. Yea, whereunto might the strength of their hands profit me,
in whom old age was perished? For want and famine they were
solitary; fleeing into the wilderness in former times desolate and
waste. Who cut up mallows by the bushes, and juniper roots for their
meat. They were driven forth from among men, (they cried after them
as after a thief;) to dwell in the cliffs of the valleys, in caves
of the earth, and in the rocks. Among the bushes they brayed; under
the nettles they were gathered together. They were children of base
men: they were viler than the earth.
Job now
considers the contrast between his former and present conditions.
Whatever one may think of Job’s treatment of these people in his
time of prosperity, it was in keeping with the attitude and action
of the general public. Men, the populace, drove these men out of
their cities and villages as thieves. They were made to dwell in the
wilderness, and live off the land, even as a herd of wild asses. So,
as such, they brayed among the bushes. They were the children,
descendants, of people of no wisdom, and were “viler than the
earth,” or dirt. Now the children of these, though much younger
than Job, show him no respect at all. In fact they ridicule him, or
“hold him in derision.” What a contrast!
(Verses 9
through 14) And now am I their song, yea, I am their byword. They
abhor me, they flee from me, and spare not to spit in my face.
Because He hath loosed my cord and afflicted me, they have also let
loose the bridle before me. Upon my right hand rise the youth; they
push away my feet, and they raise up against me the ways of their
destruction. They mar my path, they set forward my calamity, they
have no helper. They came upon me as a wide breaking in of waters:
in the desolation they rolled themselves upon me.
One of the
fundamental rules of society in Job’s day was respect for one’s
elders. Yet these young ones, of whom Job speaks, make up
uncomplimentary songs about him, use his name as a byword, that is,
in a derogatory manner, run away when he approaches, and even spit
in his face. They lay aside all restraint. They make his affliction
worse by marring his path, or putting things in it to cause him to
stumble. They are like a great flood coming in upon him, with none
among them that will give him any help at all. All this they do
because they see that the LORD has “loosed his cord,” or removed
that which was his security, and has afflicted him.
(Verses
15 through 19) Terrors are turned upon me: they pursue my soul as
the wind: and my welfare passeth away as a cloud. And now my soul is
poured out upon me; the days of affliction have taken hold upon me.
My bones are pierced in the night season: and my sinews take no
rest. By the great force of my disease is my garment changed: it
bindeth me about as the collar of my coat. He hath cast me into the
mire, and I am become like dust and ashes.
Job is indeed
in a deplorable condition. In addition to the evil things that have
befallen, and are befalling, him, there is the added affliction of
the terrors of the mind. These terrors are so great that they have
caused him to lose all hope of any better times to come. Even his
bones and sinews get no rest in the night. They feel no better when
he gets up in the morning than they did when he went to bed. Even
his whole garment, because of his disease, changes. It sticks to his
body, and binds him as does the collar of his coat. God has cast him
into the mire so that he is as dust and ashes. He has so long sat in
the dust and ashes that he is covered with them, and even looks like
dust and ashes. As repulsive as it may seem, considering the lack of
facilities people had in Job’s day, he may not have even had a
bath since he sat down in the ashes, in Chapter 2, verse 8. That was
something more than a week before this statement. This might enable
one to imagine something of how he would look at this time.
(Verses
20 through 24) I cry unto Thee, and Thou dost not hear me: I stand
up, and Thou regardest me not. Thou art become cruel to me: with Thy
strong hand Thou opposest Thyself against me. Thou liftest me up to
the wind; Thou causest me to ride upon it, and dissolvest my
substance. For I know that Thou wilt bring me to death, and to the
house appointed for all living. Howbeit He will not stretch out His
hand to the grave, though they cry in His destruction.
Job turns his
address to God. In spite of his cries to Him, God will not hear his
cry. That is, He will not grant him that for which he cries. This,
to Job, seems very cruel. He feels that God in His strength has set
Himself as his enemy. It seems that God has taken him as one would a
handful of hay, and tossed it up in the wind. It rides upon the wind
while the wind scatters it piece by piece, thus dissolving its
substance. He declares that he knows that God will bring him to
death, just as He will all living. And when that is done “He will
not stretch out His hand to the grave;” that is, to bring him back
to this life. It will all be over.
(Verses
25 through 31) Did not I weep for him that was in trouble? Was not
my soul grieved for the poor? When I looked for good, then evil came
unto me: and when I waited for light, there came darkness. My bowels
boiled, and rested not: the days of affliction prevented me. I went
mourning without the sun: I stood up, and I cried in the
congregation. I am a brother to dragons, and a companion to owls. My
skin is black upon me, and my bones are burned with heat. My harp
also is turned to mourning, and my organ into the voice of them that
weep.
Here Job
continues his complaint, saying that he had been the champion of the
poor and those in trouble. Yet, when he expected good to come to
him, he received only evil; and when he looked for light, his way
was made dark. He has been brought so low that his harp, the
instrument intended for playing joyful songs is in mourning instead.
Also the organ has been made to play only the music of weeping, and
not that of rejoicing.
Chapter
31
(Verses 1
through 6) I made a covenant with mine eyes; why then should I think
upon a maid? For what portion of God is there from above? and what
inheritance of the Almighty from on high? Is not destruction to the
wicked? and a strong punishment to the workers of iniquity? Doth not
He see my ways, and count all my steps? If I have walked in vanity,
or if my foot hath hasted to deceit; let me be weighed in an even
balance, that God may know mine integrity.
Job declares
that he had, by a covenant, brought his eyes under control, so that
he did not even “think upon a maid.” He too well knew what
portion such would receive from God. It would be destruction, or
strong punishment. In verse 4 he asks, “Doth not He see my ways,
and count all my steps?” He knew the answer to that question. God
sees and knows all about everything we do and every step we take.
Nothing can be hidden from Him. Yet in verse 6, he seems to feel
that God has not fully evaluated him, and he desires to be weighed
in an even, or fair balance. He feels that in such he would be
exonerated, and his affliction would then be taken away. Although he
has several times proven it to be false, he still seems to want to
hold to the same doctrine that his friends have been declaring, that
if God knows that he has not committed any great evil, He will
remove all his troubles. This shows just how confused the human mind
can become under the stress of great suffering. It will sometimes
vacillate between two directly opposite lines of thought about a
matter.
(Verses 7
through 12) If my step hath turned out of the way, and mine heart
walked after mine eyes, and if any blot hath cleaved to mine hands;
then let me sow, and let another eat; yea, let mine offspring be
rooted out. If mine heart have been deceived by a woman, or if I
have laid wait at my neighbor’s door; then let my wife grind unto
another, and let others bow down upon her. For this is a heinous
crime; yea, it is an iniquity to be punished by the judges. For it
is a fire that consumeth to destruction, and would root out all mine
increase.
As Job
continues, he declares himself not guilty of any of these evils. If
any blot can be found to cleave to his hands, he assents to the
judgment that the produce from all his crops be taken away from him
and his family, and given to another. If he has committed adultery
with his neighbor’s wife, or any other woman, may his own wife
become a slave to someone else, and even a prostitute for other men
to use. He is absolutely sure that he has done none of these things.
For he is fully aware of the penalty for such. It is such a great
sin that it is punishable by the judges. It is also a fire that
would “root out,” or destroy completely everything he has.
(Verses
13 through 23) If I did despise the cause of my manservant or of my
maidservant, when they contended with me, what then shall I do when
God riseth up? And when He visiteth, what shall I answer Him? Did
not He that made me in the womb make him? And did not One fashion us
in the womb? If I have withheld the poor from their desire, or have
caused the eyes of the widow to fail: or have eaten my morsel myself
alone, and the fatherless hath not eaten thereof; (for from my youth
he was brought up with me, as with a father, and I have guided her
from my mother’s womb;) if I have seen any perish for want of
clothing, or any poor without covering; if his loins have not
blessed me, and if he were not warmed by the fleece of my sheep; if
I have lifted up my hand against the fatherless, when I saw my help
in the gate: then let mine arm fall from my shoulder blade, and mine
arm be broken from the bone. For the destruction from God was a
terror to me, and by reason of His highness I could not endure.
As we consider
this, we should remember that in the religion and culture of that
time, it was a fundamental requirement to take care of the poor, the
fatherless, and the widow. And Job declares that he was brought up
to do this, and practiced it all his life. He is so positive that he
has never failed in this, that he pronounces a severe curse upon
himself if it can be found that he has failed in either of these
works. That curse is, “Then let mine arm fall from my shoulder
blade, and mine arm be broken from the bone.” His reason for
having always observed this teaching is, “For destruction from God
was a terror to me, and by reason of His highness, I could not
endure.” So he did not do this to curry favor with man, but for
the fear of God.
(Verses
24 through 34) If I have made gold my hope, or have said to fine
gold, Thou art my confidence; if I have rejoiced because my wealth
was great, and because mine hand had gotten much; if I beheld the
sun when it shined, or the moon walking in brightness; and my heart
hath been secretly enticed, or my mouth hath kissed my hand: This
also were an iniquity to be punished by the judge: for I should have
denied the God that is above. If I rejoiced at the destruction of
him that hated me, or lifted up myself when evil found him: neither
have I suffered my mouth to sin by wishing a curse to his soul. If
the men of my tabernacle said not, Oh that we had of his flesh! We
cannot be satisfied. The stranger did not lodge in the street: but I
opened my doors to the traveler. If I covered my transgressions as
Adam, by hiding mine iniquity in my bosom: did I fear a great
multitude, or did the contempt of families terrify me, that I kept
silence, and went not to the door?
Notice, in
verses 24 through 27, how Job links covetousness, the rejoicing in
riches, with idolatry, paying homage to the sun or the moon, making
them equal sins. Then, in verse 28, he declares them all as, “an
iniquity to be punished by the judge: for I should deny the God that
is above.” Either of these sins is a denial of the God that is
above. Then he declares that he has never rejoiced at the downfall
of one that hated him. And he would not let his mouth sin by wishing
a curse upon his enemy, even when the men of his house spoke
disparagingly of him. His door was always open to the stranger. When
he did commit any transgression he confessed it, and did not try to
hide it in his bosom, as did Adam, for fear of criticism and
contempt. He has always been open and aboveboard in all his
dealings.
(Verses
35 through 40) Oh that one would hear me! behold, my desire is, that
the Almighty would answer me, and that mine adversary had written a
book. Surely I would take it upon my shoulder, and bind it as a
crown to me. I would declare unto Him the number of my steps; as a
prince would I go near unto Him. If my land cry against me, or that
the furrows thereof likewise complain; if I have eaten the fruits
thereof without money, or have caused the owners thereof to lose
their life: let thistles grow instead of wheat, and cockle instead
of barley. The words of Job are ended.
This final
argument of Job’s seems to sum up, not only Job’s greatest
fallacy, but also that of many today. He complains that he wants God
to answer him, and the LORD will not do so. This seems to spring
from the idea that he felt that somehow God was under some kind of
obligation to “play by his rules,” just as many today seem to
think. How often we hear the expression, “God would be unjust, if
He did this, or that.” How foolish can men get? Try to imagine
anything you will. It may be something that God will not do. But, if
He did, He would still be just and holy. And all of your rules
cannot change that. Remember that your rules and mine do not apply
to Him. Man’s ego is so great that it is difficult for him to
realize that God is above all the rules of fairness and justice that
govern men. He can, and does, do all things according to the good
pleasure of His own will, and we have neither the right nor the
authority to challenge it. The next problem Job had was his
dependence upon his own self-righteousness. There is no doubt that
he was a righteous man, “perfect and upright,” but even so, his
righteousness was not worthy to be brought up before God. It seems
that, in verses 36 and 37, he was feeling a little false importance.
And before we criticize him too much for it, we had better look to
our own steps, and make sure we are not doing the same thing. With
this declaration of his own righteousness Job concludes his speech.
(Verses 1
through 5) So these three men ceased to answer Job, because he was
righteous in his own eyes. Then was kindled the wrath of Elihu the
son of Barachel the Buzite, of the kindred of Ram: Against Job was
his wrath kindled, because he justified himself rather than God.
Also against his three friends was his wrath kindled because they
had found no answer, and yet had condemned Job. Now Elihu had waited
until Job had spoken, because they were elder than he. When Elihu
saw that there was no answer in the mouth of these three men, then
his wrath was kindled.
These three,
who had made an appointment together to come and comfort Job,
finding that their charges against him were all refuted, and that
they could find no answer to his problem that was acceptable to him,
finally did what he had earlier tried to get them to do. They ceased
their harangue. Now another man, one younger than they is
introduced. When he arrived, or even why he was present, is not
mentioned. But, evidently, he had been there long enough to hear
most, if not all, of these speeches. Since he was younger than they,
protocol demanded that he wait until they were finished before
attempting to give his opinion. In listening to them, he had become
angry at all of them. First, Job’s repeated declaration of his own
righteousness instead of that of the LORD, caused him to be angry
with him. And, second, the fact that these three friends could not
find an answer to Job’s questions, and yet they continued to
condemn him, raised his ire against them. So, when Job had finished
his last speech, and there was no answer from either of his three
friends, Elihu decided that it was time for him to speak.
(Verses 6
through 13) And Elihu the son of Barachel the Buzite answered and
said, I am young, and ye are very old; wherefore I was afraid, and
durst not show you mine opinion. I said, Days should speak, and
multitude of years should teach wisdom. But there is a spirit in
man: and the inspiration of the Almighty giveth them understanding.
Great men are not always wise: neither do the aged understand
judgment. Therefore I said, Hearken to me; I also will shew mine
opinion. Behold, I waited for your words; I gave ear to your
reasons, whilst ye searched out what to say. Yea, I attended unto
you, and, behold, there was none of you that convinced Job, or that
answered his words: lest ye should say, We have found out wisdom:
God thrusteth him down, not man.
This is only a
part of the preamble of Elihu’s speech. In it he lays out several
points that have some importance. First, his youth, in comparison to
these three friends and Job, caused him, out of respect for age, to
wait and listen instead of interrupting, because he had been brought
up to believe that wisdom comes with age, and therefore age should
teach, and youth should listen. Then, as he listened, and recognized
their frustration and inability to answer Job’s questions or
convince him of wrongdoing, he felt that the spirit within him was
given understanding by the inspiration of God. Thus he saw that
great men are not always wise, and neither do old men always have
understanding. At this point he became convinced that the reason
they had not been able to answer Job was that God had hidden the
answers from them, lest they be lifted up in their own minds, and
say, “We have found out wisdom.” He points out that it is God,
Who has thrust Job down, and not man, thus implying that the answer
also must come from God.
(Verses
14 through 22) Now he hath not directed his words against me:
neither will I answer him with your speeches. They were amazed, they
answered no more: they left off speaking. When I had waited, (for
they spake not, but stood still, and answered no more;) I said, I
will answer also my part, I also will shew mine opinion. For I am
full of matter, the spirit within me constraineth me. Behold, my
belly is as wine which hath no vent; it is ready to burst like new
bottles. I will speak that I may be refreshed: I will open my lips
and answer. Let me not, I pray you, accept any man’s person,
neither let me give flattering titles unto man. For I know not to
give flattering titles; in so doing my Maker would soon take me
away.
This completes
the preamble, or introduction, of Elihu’s speech. He says that,
since Job’s speech has not been addressed to him, he will not
answer him with the same accusations these three friends have used.
Let us slightly re-arrange the wording of verses 15 through 17, not
to change their meaning, but to make them a little easier to follow.
“They were amazed, they answered no more; they left off speaking.
(For they spake not, but stood still, and answered no more.) When I
had waited, I said, ‘I will answer also my part, I also will shew
mine opinion.’” After Elihu had told these three friends that
they had failed to properly answer Job, and that he would not use
their speeches to answer him, they were so astonished that this
young “up start” should so address them, that they were
speechless. After waiting, as respect demanded, and receiving no
answer, Elihu said in his mind, “I will answer also my part, I
also will shew mine opinion.” He had waited in deference to their
age, but, as is sometimes the case even with us, he felt that he had
to speak, or burst. So for his own relief he will speak. And it is
his prayer that he not be permitted to show partiality, or give
flattering titles to anyone. He knows that if he attempts to do so,
he is subject to being immediately cut down by his Maker.
Chapter
33
(Verses 1
through 12) Wherefore, Job, I pray thee, hear my speeches, and
hearken to all my words. Behold, now I have opened my mouth, my
tongue hath spoken in my mouth. My words shall be of the uprightness
of my heart: and My lips shall utter knowledge clearly. The Spirit
of God hath made me, and the breath of the Almighty hath given me
life. If thou canst answer me, set thy words in order before me,
stand up. Behold, I am according to thy wish in God’s stead: I
also am formed out of the clay. Behold, my terror shall not make
thee afraid, neither will my hand be heavy upon thee. Surely thou
hast spoken in my hearing, and I have heard the voice of thy words,
saying, I am clean without transgression, I am innocent; neither is
there iniquity in me. Behold, He findeth occasion against me, He
counteth me for His enemy, He putteth my feet in the stocks, He
marketh all my paths. Behold, in this thou art not just: I will
answer thee, that God is greater than man.
Before
beginning to talk of Job’s problem, Elihu declares that his words
shall be of the uprightness of his heart, and what he says will be
clearly spoken wisdom. None of it will be in proverbs, metaphors,
similes, cliches, or even “hand me down” truisms. He will speak
only in a straightforward manner. He, just as Job, was made from
clay, fashioned by the hand of God, and given life by His breath.
He, instead of God, stands before Job, although he does intend to
speak on God’s behalf. Yet the fact that he is only a man will
completely set aside any terror on Job’s part, that he would have
had in standing before God. Therefore Job can be more at ease in
contending with him. He reminds Job of what his complaint against
God has been, and declares that he is not just in making such
complaint against God, because God is greater than man. He neither
denies nor affirms that God has done what Job says He has; but
declares that this is not within the scope of man’s authority to
question. The question that is under consideration as he speaks, and
seems to confront man today, is answered in one short and simple
statement. “God is greater than man.” If we can truly learn
this, it will set aside all our complaints and discontent, as we
experience the trials of life. Whatever our situation, we cannot
bring a charge against God. As God Himself says, (Isaiah 55:9)
“For as the heavens are higher than the earth, so are My ways
higher than your ways, and My thoughts than your thoughts.”
(Verses
13 through 22) Why dost thou strive against Him? For He giveth not
account of any of His matters. For God speaketh once, yea, twice,
yet man perceiveth it not. In a dream, in a vision of the night,
when deep sleep falleth upon men, in slumberings upon their beds; He
openeth the ears of men, and sealeth their instructions, that He may
withdraw man from his purpose, and hide pride from man. He keepeth
his soul from the pit, and his life from perishing by the sword. He
is chastened also with pain upon his bed, and the multitude of his
bones with strong pain: so that his life abhorreth bread, and his
soul dainty meat. His flesh is consumed away, that it cannot be
seen; and his bones that were not seen stick out. Yea, his soul
draweth near unto the grave, and his life to the destroyers.
Since God is so
much greater than man, why should any man strive against Him? Surely
there can be only one conclusion to such a contest. Whether we know
why God does this, or that, has no bearing upon the case. For He
does not, and is not required to, give account of any of His actions
to any man. The only reason He has ever told us why He did anything
is that it pleased Him to do so. Whether He speaks in a dream to one
to bring him back from some danger that he would have incurred in
the path he was following, or whether He lays upon him such
affliction that “his soul draweth near unto the grave, and his
life to the destroyers,” He is still God, just and holy, and man
cannot question Him or His work.
(Verses
23 through 33) If there be a messenger with him, an interpreter, one
among a thousand, to shew unto man His uprightness: then He is
gracious unto him, and saith, Deliver him from going down to the
pit: I have found a ransom. His flesh shall be fresher than a
child’s: he shall return to the days of his youth: he shall pray
unto God, and He will be favorable unto him: and he shall see His
face with joy: for He will render unto man his righteousness. He
looketh upon man, and if any say, I have sinned, and perverted that
which was right, and it profited me not, He will deliver his soul
from going into the pit, and his life shall see the light. Lo, all
these things worketh God oftentimes with man, to bring back his soul
from the pit, to be enlightened with the light of the living. Mark
well, O Job, hearken unto me: hold thy peace, and I will speak. If
thou hast anything to say, answer me: speak for I desire to justify
thee. If not, hearken unto me: hold thy peace, and I shall teach
thee wisdom.
The terrible
condition Elihu has just described, and declared that God sometimes
brings upon man is almost exactly that to which Job has been
brought. Yet if there is with such a man “a messenger, an
interpreter, one among a thousand, to shew unto man His uprightness:
then He is gracious unto him.” As we consider this, we are led to
think that this messenger, although he may be another man, may also
be the Spirit of God, without the agency of man. For it is He, Who
interprets God’s works to man, and shows man the uprightness of
God. If this messenger is with that man, God is gracious to the man,
and says, “Deliver him from going down to the pit: I have found a
ransom.” Then that man shall be refreshed, and brought back to the
vigor of his youth, his prayer will be acceptable to God, and the
LORD will cause him to rejoice in His Presence. He will also
“render unto man his righteousness.” That is, the man will not
be the one to declare his righteousness. Instead God will Himself
show him to be so. Verse 27 reminds us of an expression of the
Apostle John. (I John 1:9) “If we confess our sins, He is faithful
and just to forgive us of our sins, and to cleanse us from all
unrighteousness.” On the other hand, if we maintain that we have
no sin, we make God a liar. This has been Job’s greatest fault
throughout this experience. But God delivers those who confess their
sins. Elihu says that such things as Job has suffered are oftentimes
worked of God, not for the destruction of him who suffers them, but
to “bring back his soul from the pit,” and that he might be
enlightened, or made wise, with the light of the living. Then he
calls upon Job to pay attention and heed what he has said. He
further says that if Job has anything to say, now is the time to
speak, Otherwise, just be quiet and listen. He has not set out to
condemn Job, but rather, to justify him. This is not to be
understood as his wanting to justify Job in the position he has
already taken, but, rather, he desires to show him a just manner of
considering the matter.
Chapter
34
(Verses 1
through 15) Furthermore Elihu answered and said, Hear my words, O ye
wise men; and give ear unto me, ye that have knowledge. For the ear
trieth words, as the mouth tasteth meat. Let us choose to us
judgment: let us know among ourselves what is good. For Job hath
said, I am righteous: and God hath taken away my judgment. Should I
lie against my right? My wound is incurable without transgression.
What man is like Job, who drinketh up scorning like water? Which
goeth in company with the workers of iniquity, and walketh with
wicked men. For he hath said, It profiteth a man nothing that he
should delight himself with God. Therefore hearken unto me, ye men
of understanding: far be it from God that He should do wickedness;
and from the Almighty that he should commit iniquity. For the work
of man shall He render unto him, and cause every man to find
according to his ways. Yea, surely God will not do wickedly, neither
will the Almighty pervert judgment. Who hath given Him a charge over
the earth? Or who hath disposed the whole world? If He set His heart
upon man, if He gather unto Himself His Spirit and His breath; all
flesh shall perish together, and man shall turn again into dust.
Through verse
4, it appears that Elihu was trying to curry favor with Job’s
three friends by addressing them as wise men. And he also tried to
set himself up as wise also. He uses an old threadbare expression,
“For the ear trieth words, as the mouth trieth meat.” That is,
“we are wise enough to tell what a man means when we hear him,
whether that is what he says, or not.” Then he says, “Let us
choose to us judgment: let us know among ourselves what is good.”
Elihu has said that he will not answer Job with the speeches of
these three friends. Yet in verses 7 and 8, he lays against Job the
same old charges that have been used by the other three. What he
says in verses 5 and 6 is correct. But this does not make Job one,
who “goes in the company of the workers of iniquity, and walks
with wicked men.” Job’s complaint has been that God has brought
this affliction upon him and will not show him why He has done so.
In Chapter 33, Elihu has sufficiently answered this complaint; but
now he seems to want to add insult to injury by telling these three
friends what a wicked man Job is. Then he sets forth to declare that
God will not commit iniquity. And, indeed, He will not.
Nevertheless, His works often appear to men to be unfair, because
they cannot understand His ways. In verses 13 through 15, he does
set forth the truth concerning the works of God. Since man had no
hand in placing God in charge over the earth, God is in no wise
responsible to man, either to give an account of His works, or to
“play by man’s rules.” If God should “gather to Himself,”
or recall, His Spirit and His breath, all men would immediately
perish, and return to dust.
(Verses
16 through 25) If now thou hast understanding hear this: hearken to
the voice of my words. Shall even he that hateth right govern? And
wilt thou condemn Him that is most just? Is it fit to say to a king,
Thou art wicked? or to princes, Ye are ungodly? How much less to Him
that accepteth not the person of princes, nor regardeth the rich
more than the poor? For all are the work of His hands. In a moment
shall they die, and the people shall be troubled at midnight, and
pass away: and the mighty shall be taken away without hand. For His
eyes are upon the ways of man, and He seeth all his goings. There is
no darkness nor shadow of death, where the workers of iniquity may
hide themselves. For He will not lay upon man more than right; that
he should enter into judgment with God. He shall break in pieces
mighty men without number, and set others in their stead. Therefore
He knoweth their works, and He overturneth them in the night, so
they are destroyed.
About all the
fault one can find with what Elihu says here is the arrogant manner
in which he says it. In verse 16 he says, “If now thou hast
understanding, hear this: hearken to the voice of my words.” The
earlier part of his speech shows that he had not listened carefully
to what Job had said. If so, he would not have laid against him such
a charge of wickedness as he did in verses 7 through 9. Now, because
he did not understand Job, he thinks him a fool, and says, “If you
have any understanding, hear this: pay attention to the sound of my
words,” signifying that he is far superior to Job in wisdom and
knowledge, and is able to teach him, if he will just listen. While,
as he continues on, the things he says are true, Job, though he does
not, could well answer him as he did Zophar in Chapter13, verses 1
and 2. No doubt, it is not only inappropriate, as well as unwise, to
charge earthly kings and princes with wickedness, but far more so to
make such charges against God. Nevertheless Job had several times
declared that the fear of the LORD was still upon him, and only if
He would remove that fear could he attempt to set before Him any of
his complaints. Review Chapter 23, especially verses 10 through 16.
Job did maintain that he was righteous; and self-righteousness is an
affront to God, and is sin. Yet, in spite of this, Job maintained
his faith in God. Although he said that God had laid this affliction
upon him without his having done anything to bring it on, he did not
accuse God of committing iniquity in so doing. Elihu continues to
tell of the greatness of God; and those things he says are true.
Still they should not be used in an effort to prove Job a wicked
man.
(Verses
26 through 37) He striketh them as wicked men in the open sight of
others; because they turned back from Him, and would not consider
any of His ways: so that they cause the cry of the poor to come up
unto Him, and He heareth the cry of the afflicted. When He giveth
quietness, who then can make trouble? And when He hideth His face,
who can behold Him? Whether it be done against a nation, or against
a man only: that the hypocrite reign not, lest the people be
ensnared. Surely it is meet to be said unto God, I have borne
chastisement, I will not offend any more: that which I see not,
teach Thou me: If I have done iniquity, I will do no more. Should it
be according to thy mind? He will recompense it, whether thou
refuse, or whether thou choose; and not I: therefore speak what thou
knowest. Let men of understanding tell me, and let a wise man
hearken unto me. Job hath spoken without knowledge, and his words
were without wisdom. My desire is that Job may be tried unto the end
because of his answers for wicked men. For he addeth rebellion unto
his sin, he clappeth his hands among us, and multiplieth his words
against God.
What Elihu says
about God in verses 26 through 28 is sometimes true. And He is
always able to do so. But to set it forth as dogma, that He will
always do so is not true. See Solomon’s declaration in
Ecclesiastes 7:15. And this is not just an isolated exception. God
has indeed promised to bless the righteous, and bring the wicked to
destruction. But often He reserves both actions for the Day of
Judgment. They are not always executed in this world. Job has
himself already pointed this out. But all four of these
“comforters” have been so enwrapped in their own wisdom that
they could not hear him. Surely when God gives quietness and peace,
man cannot change it. Neither can man find God when He hides Himself
from man. This, Job has declared in Chapter 23, verses 8 and 9. Yet
he recognized that God knew exactly where he was. And so it is with
us all, whether it involves only one man, or a whole nation. Because
of this, whether or not we are aware of any special, or particular,
sin that is the cause of whatever trouble we may have, it is right
that we acknowledge ourselves sinners, and ask the Lord to teach us,
or show us our transgressions, that we may avoid such in the future.
It seems that in verse 33, Elihu is laying a charge of great sin
against Job, and threatening him with the punishment of God whether
he confesses his sin or not. Then he asks that those who have wisdom
and understanding listen to him, as if he has some great wisdom to
speak forth. Yet all he does is to declare that Job’s answers have
been to the advantage of wicked men, and that by continuing to speak
as he has, Job has added rebellion to his sin. If one will review
all of Job’s speeches, he will find this accusation to fall for
lack of evidence. Self-righteousness is a sin, and of that Job was
guilty. But the other charges fall completely flat.
(Verses 1
through 6) Elihu spake moreover, and said, Thinkest thou this to be
right, that thou saidst, My righteousness is more than God’s? For
thou saidst, What advantage will it be unto Thee? And what profit
shall I have, if I be cleansed from my sin? I will answer thee, and
thy companions with thee. Look unto the heavens, and see; and behold
the clouds which are higher than thou. If thou sinnest, what doest
thou against Him? Or if thy transgressions be multiplied, what doest
thou unto Him? If thou art righteous, what givest thou Him? Or what
receivest He of thy hand? Thy wickedness may hurt a man as thou art;
and thy righteousness may profit the son of man.
Notice how
Elihu takes Job’s words, and twists them to his own meaning. In
Chapter 21, verses 14 through 16, Job says, “Therefore they say
unto God, ‘Depart from us; for we desire not the knowledge of Thy
ways. What is the Almighty, that we should serve Him? And what
profit should we have, if we pray unto Him?’ Lo, their good is not
in their hand: the counsel of the wicked is far from me.” Yet
Elihu accuses Job of saying, “What advantage will it be unto Thee?
And what profit shall I have, if I be cleansed of my sin?” Job was
only quoting the thoughts of the wicked, which he said were far from
him. But Elihu tries to make them be Job’s own thoughts. This is a
prime example of what we sometimes call “selective hearing.” So
Elihu says he will answer these questions for Job and his
companions. It is unclear whether he is referring to Job’s three
friends, as his companions, or whether he means the wicked, whom he
has earlier declared to be Job’s companions. In either case, he
sets forth to give his answer. What he says is generally true, but
it in no wise answers the questions. The closest he comes to an
answer is, “Thy wickedness may hurt a man as thou art; and thy
righteousness may profit the son of man.” His reference here to
“the son of man,” only means the descendants of man. He is not
referring to the Christ. Although the sin of man is an affront to
God, and the righteousness of man glorifies God, neither can
essentially affect Him. He remains forever the same.
(Verses 9
through 16) By reason of the multitude of oppressions they make the
oppressed to cry: they cry out by reason of the arm of the mighty.
But none saith, Where is God my Maker, Who giveth songs in the
night; Who teacheth us more than the beasts of the earth, and maketh
us wiser than the fowls of heaven? There they cry, but none giveth
them answer, because of the pride of evil men. Surely God will not
hear vanity, neither will the Almighty regard it. Although thou
sayest thou shalt not see Him, yet judgment is before Him; therefore
trust thou in Him. But now, because it is not so, He hath visited in
His anger; yet He knoweth it not in great extremity: therefore doth
Job open his mouth in vain; he multiplieth words without knowledge.
Those men, who
can so readily be affected by the wickedness, or righteousness of
man, are oppressing the poor so that they cry out because of the
oppressions. But because of the pride of evil men, they do not cry
unto God, and neither do they seek after Him, although it is He, Who
has given more understanding and wisdom to us, than to the beasts of
the earth and the fowls of the air. As long as they are making their
cry to men instead of crying to God, and as long as they do not seek
after God, He will not hear nor regard them, because it is all
vanity. This seems to be the same doctrine that many teach today.
That is, that God is just helplessly standing by, but either will
not, or can not, do anything, until man comes to Him, and lets Him
do that which He has so long desired to do. All of this, the
scriptures completely refute. Then Elihu accuses Job of saying that
he shall not see God, totally disregarding what Job has several
times said, and especially what he says in Chapter 19, verses 23
through 27. So he admonishes Job to trust in God. This is what is
often today called “preaching to the choir,” inasmuch as Job has
several times fully declared his faith in God. Elihu continues,
declaring to Job that his afflictions are brought on as God’s
visitation of His anger on Job for his sins. Yet he says this is not
an extremity of His anger, but is designed to bring Job to
repentance. He then accuses Job of making vain speeches, and
multiplying words without knowledge. May the LORD keep us from ever
making such accusations against anyone, and especially anyone
suffering as has Job.
(Verses 1
through 15) Elihu also proceeded, and said, Suffer me a little, and
I will shew thee that I have yet to speak on God’s behalf. I will
fetch my knowledge from afar, and will ascribe righteousness to my
Maker. For truly my words shall not be false: He that is perfect in
knowledge is with thee. Behold, God is mighty, and despiseth not
any: He is mighty in strength and wisdom. He preserveth not the life
of the wicked: but giveth right to the poor. He withdraweth not His
eyes from the righteous: but with kings are they on the throne; yea,
He doth establish them forever, and they are exalted. And if they be
bound in fetters, and be holden in cords of affliction; then He
sheweth them from their work, and their transgressions that they
have exceeded. He openeth also their ear to discipline, and
commandeth that they return from iniquity. If they obey and serve
Him, they shall spend their days in prosperity, and their years in
pleasures. But if they obey not, they shall perish by the sword, and
they shall be without knowledge. But the hypocrites in heart heap up
wrath: they cry not when He bindeth them. They die in youth, and
their life is among the unclean. He delivereth the poor in his
affliction, and openeth their ears in oppression.
Elihu declares
that he still has something to say on God’s behalf, and that he
will ascribe righteousness to his Maker. In verse 4 he says that
what he is going to say is the truth. He also uses an expression
that might be understood in either of two different meanings. “He
that is perfect in knowledge is with thee.” This may mean that
they are all in the presence of God, Who is perfect in knowledge,
and therefore he cannot afford to say anything that is not true. On
the other hand, he may be telling them that he thinks he has perfect
knowledge of the matter, and will therefore enlighten them. In
either case, he missed the mark somewhat, in that which he continued
to teach. The remainder of this speech through verse 15 is the same
doctrine Job’s three friends have set forth from the beginning. He
starts off with, “Behold, God is mighty, and despiseth not any: He
is mighty in strength and wisdom. He preserveth not the life of the
wicked: but giveth right to the poor.” This is the same doctrine
taught by many today. They just use different words: “With God is
no respect of persons; He loves everyone exactly alike.” In spite
of God’s having said, “Jacob have I loved, but Esau have I
hated,”: and in spite of the great doctrine of election according
to the grace of God only, as taught by Jesus and His apostles, they
deny that there is such a doctrine in the scriptures. They claim
that everyone has the same chance before God. The next part of
Elihu’s doctrine is that God will not preserve the life of the
wicked, but will bring him to destruction, and will always safeguard
the right of the poor and the righteous, which Job, Solomon, and
others, including our Lord Jesus, declared is not always the case.
Our Lord, in His parable of The Wheat and The Tares, declares that
the wicked are not to be rooted out until the time of harvest, which
He says is the end of the world. This is not to say that He cannot,
or that He will not punish the wicked, and reward the righteous in
this life; but in eternity is where the big difference is made.
Notice especially Elihu’s doctrine of materialism in verses 11 and
12. “If they obey and serve Him, they shall spend their days in
prosperity, and their years in pleasures. But if they obey not, they
shall perish by the sword, and they shall die without knowledge.”
Contrast this with Job’s speech in Chapter 21, verses 7 through
13, and what Asaph said in Psalm 73. Asaph saw so much of this that
he said, “But as for me, my feet were almost gone; my steps had
well nigh slipped. For I was envious of the foolish, when I saw the
prosperity of the wicked. _ _ _ When I thought to know this, it was
too painful for me; until I went into the sanctuary of God; then
understood I their end.” The righteous suffer so much in this
life, and the wicked are so prosperous here, that until God lets us
understand their end, it is too painful for us to even think about.
Elihu continues, “But the hypocrites in heart heap up wrath: they
cry not when He bindeth them. They die in youth, and their life is
among the unclean (dead).” We have already proven that, although
God can, and sometimes does, cut off the wicked in youth, He does
not always do so. Neither does He always “deliver the poor from
his affliction, and open their ears in oppression.” Certainly He
can deliver them, and at His appointed time will do so. But that
deliverance may even be by death itself.
(Verses
16 through 23) Even so would He have removed thee out of the strait
into a broad place, where there is no straitness; and that which
should be set on thy table should be full of fatness. But thou hast
fulfilled the judgment of the wicked: judgment and justice take hold
on thee. Because there is wrath, beware lest He take thee away with
His stroke: then a great ransom cannot deliver thee. Will He esteem
thy riches? No, not gold, nor all the forces of strength. Desire not
the night, when people are cut off in their place. Take heed, regard
not iniquity: for this hast thou chosen rather than affliction.
Behold God exalteth by His power: who teacheth like Him? Who hath
enjoined Him His way? Or who can say, Thou hast wrought iniquity?
Elihu continues
his speech, declaring that Job is the cause of his own affliction.
According to him, if Job would only accept the mercy of the LORD,
and confess his sin, God would lift him out of all his troubles, and
make him prosper in all things. But because Job continues to
maintain that this affliction is not sent upon him for his sin,
Elihu tells him, as many do today, that this is his last chance. He
has “fulfilled the judgment of the wicked,” that is, his sin is
so great that it puts him in line to receive the judgment that is
prepared for the wicked, and justice has already taken hold of him
by means of the present affliction. This is his last chance, and he
had better accept it before it is too late. This is the same
doctrine we often hear today. If we look back to Chapters 1 and 2,
we find that this is not the case at all. Elihu seems to know
nothing of the fact that God works all things according to the
counsel of His own will. He seems to think that what God can, or
will, do depends entirely upon what Job does about the situation.
Elihu mixes a little truth with his other ideas, just as men do
today. Certainly God will not be influenced by Job’s wealth,
whether gold or forces of strength. And surely He exalts by His
power, is a teacher beyond compare, and none can charge Him with
iniquity. But what Elihu says, in verses 20 and 21, is out of place,
because it is based upon a false premise, “Take heed, regard not
iniquity: for this thou hast chosen rather than affliction.” While
it is true that Job has declared his own righteousness, which is not
appropriate for man to do before God, and for which God a little
later rebukes him, that is not the cause of his affliction. He has
also declared the great power and wisdom of God far more forcefully
than have any of these, who have been so busy condemning him.
(Verses
24 through 33) Remember that thou magnify His work, which men
behold. Every man may see it; man may behold it afar off. Behold,
God is great, and we know Him not, neither can the number of His
years be searched out. For He maketh small the drops of water: they
pour down rain according to the vapor thereof: which the clouds do
drop and distil upon man abundantly. Also can any understand the
spreadings of the clouds, or the noise of His tabernacle? Behold, He
spreadeth His light upon it, and covereth the bottom of the sea. For
by them judgeth He the people: He giveth meat in abundance. With
clouds He covereth the light; and commandeth it not to shine by the
cloud that cometh betwixt. The noise thereof sheweth concerning it,
the cattle also concerning the vapor.
Without
controversy, this is one of the great declarations of God’s power.
It would be difficult, if not impossible, to make it any clearer by
explanation. Perhaps, a little emphasis on some points might cause
it to stay more firmly in our minds. “For He maketh small the
drops of water: they pour down rain according to the vapor thereof:
which the clouds do drop and distil upon man abundantly.” In
vapor, which is the state of the water in the clouds, how small,
indeed, are the drops! They, as individual drops, are almost
microscopic. Yet the LORD can, and does, with the water in these
clouds, pour down upon the earth such torrents that they wash away
trees, houses, and even cities. So we can see what a broad spectrum
His power covers: from the little drop of vapor to the storm and
raging torrent of rain. None can understand the clouds, or the way
in which they are spread around. He calls them together, or spreads
them apart as He will. Recently, there have been some places in our
nation, that have received so much rain that if men understood how
to do so, they would spread the clouds away for a while. At the same
time, in other places they would gather them together. So it is
evident that man does not understand the spreading of the clouds.
Man has, in a few instances, apparently been successful in
“seeding the clouds,” and receiving rain. But, as one on the
news media said a few days ago, “Where there are no clouds, you
can’t even seed them.” He spreads forth His light (the sun) over
the world, and even covers the bottom of the sea. Also, as He sees
fit, He commands the cloud to hide the face of the sun from the
earth. “The noise thereof (the thunder) sheweth concerning it, and
the cattle concerning the vapor.” Often when a cloud is brought
forth, it contains sufficient electrical charges to cause much
thunder, thus making a great noise. And the cattle that stay out on
the range are wet with the vapor, or water, of the cloud. These are
just a few of the things that declare His great power. Even Elihu
told some truths about God.
(Verses 1
through 8) At this also my heart trembleth, and is moved out of his
place. Hear attentively the noise of His voice, and the sound that
goeth out of His mouth. He directeth it under the whole heaven, and
His lightning unto the ends of the earth. After it a voice roareth:
He thundereth with the voice of His excellency; and He will not stay
them when His voice is heard. God thundereth marvelously with His
voice; great things doeth He, which we cannot comprehend. For He
saith to the snow, Be on the earth; likewise to the small rain, and
to the great rain of His strength. He sealeth up the hand of every
man; that all men may know His work. Then the beasts go in their
dens, and remain in their places.
This is a
continuation of Elihu’s speech concerning the wonderful power of
God. All that he says, in Chapters 36:24 through 37:24, makes up his
declaration of the greatness of God. Certainly, he does not cover
every one of God’s great works; that, none can do. But what he
does say is true, and leaves no doubt that God is fully able to do
His will, and none can question or challenge Him on anything He
does. It seems strange that one with the depth of understanding
Elihu shows concerning God’s power, as demonstrated in the things
of nature, could have such shallow comprehension
of His dealings with man, both the righteous and the wicked.
All he says about the works of God in the things of nature is true,
and is so clear that it needs no explanation. God uses all these
things as pleases Him, “whether for correction, or for His land,
or for mercy.” Our problem is that we are so without wisdom that
we do not always know for what purpose it is sent. So we ought to
follow the advice Elihu gives Job in verse 14. “Hearken unto this,
O Job, stand still, and consider the wondrous works of God.”
(Verses
15 through 22) Dost thou know when God disposed them, and caused the
light of His cloud to shine? Dost thou know the balancing of the
clouds, the wondrous works of Him Which is perfect in knowledge? How
thy garments are warm when He quieteth the earth by the south wind?
Hast thou with Him spread out the sky, which is strong, and as a
molten looking glass? Teach us what we shall say unto Him; for we
cannot order our speech by reason of darkness. Shall it be told Him
that I speak? if a man speak, surely he shall be swallowed up. And
now men see not the bright light which is in the clouds: but the
wind passeth, and cleanseth them. Fair weather cometh out of the
north: with God is great majesty.
As one reads
this, he surely must wonder what would have been the difference of
the outcome of the efforts of Job’s three friends, had they begun,
and carried through their discourses as Elihu finished up his. Even
some of Elihu’s speech was much like theirs; but in the latter
part of it he declares the greatness of God, and His right to deal
with any man as He will, with none able to question Him or His work.
Now he asks Job a series of questions, all designed to receive a
negative answer, and thereby to declare that even if Job’s claim
to righteousness is accepted as true, God is still so much greater
that neither Job, nor anyone else can question Him. Elihu’s
statement in verse 22 seems clear enough as it is. But from it we
might also see this truth. “As surely as fair weather comes from
the north, with God is terrible majesty.” Since in that region a
weather system that comes from the north is sure to bring fair
weather, it can be used as assurance that there is with the LORD
terrible majesty. We can only approach Him in humility and
reverence; not in a demanding attitude.
(Verses
23 through 24) Touching the Almighty, we cannot find Him out: He is
excellent in power, and in judgment, and in plenty of justice: He
will not afflict. Men do therefore fear Him: He respecteth not any
that are wise of heart.
Having finished
his address to Job, Elihu sums up what he has said about God.
However his statement, “He will not afflict,” hardly seems to
agree with what he has said before. It appears that, possibly, two
words of it may have been lost. If so, it might read, “He will not
afflict without cause.” This is borne out by this whole episode.
Although Job never knew the cause, God suffered him to be afflicted
to show Satan the strength of the faith with which He had blessed
Job. It is because of His power, judgment, and justice, that men
fear the LORD.
(Verses 1
through 11) Then the LORD answered Job out of the whirlwind, and
said, Who is this that darkeneth counsel by words without knowledge?
Gird up now thy loins like a man: for I will demand of thee, and
answer thou Me. Where was thou when I laid the foundations of the
earth? Declare if thou hast understanding. Who hath laid the measure
thereof, if thou knowest? Or who hath stretched the line upon it?
Whereupon are the foundations thereof fastened? Or who laid the
corner stone thereof: when the morning stars sang together, and all
the sons of God shouted for joy? Or who shut up the sea with doors,
when it brake forth, as it had issued out of the womb? When I made
the cloud the garment thereof, and thick darkness a swaddling band
for it, and brake up for it My decreed place, and set bars and
doors, and said, hitherto shalt thou come, but no further: and here
shall thy proud waves be stayed?
It seems that
after Elihu spoke, no one had anything more to say. But from the
whirlwind God Himself spoke. When He said, “Who is this that
darkeneth counsel by words without knowledge,” surely He was
addressing Job. However, it appears that, for the greater part,
except for the latter part of Elihu’s speech, this would fit all
that any of them had said. He asks Job a series of questions, which
we all should consider when we are tempted to proclaim our own
righteousness, and complain about what God has done for us. Of
course, when God did all these wonderful works, Job was not there;
and neither were we. Many ancients believed that there is a certain
musical harmony among the stars, which may, or may not, be true. But
God declares that there was a time when “the morning stars sang
together, and all the sons of God (which is commonly considered as
the angels of God) shouted for joy. Certainly the angels of God were
not His sons by generation as was Christ Jesus our Lord, but Adam is
called “the son of God” because directly created by Him. So it
is with His angels. This is, of course, an event not witnessed by
men. The remainder of this seems easy enough to be understood.
(Verses
12 through 24) Hast thou commanded the morning since thy days; and
caused the dayspring to know his place; that it might take hold of
the ends of the earth, and that the wicked might be shaken out of
it? It is turned as clay to the seal; and they stand as a garment.
And from the wicked their light is holden, and the high arm shall be
broken. Hast thou entered into the springs of the sea? Or hast thou
walked in search of the depth? Have the gates of death been opened
unto thee? Or hast thou seen the doors of the shadow of death? Hast
thou perceived the breadth of the earth? Declare if thou knowest it
all. Where is the way where light dwelleth? And as for darkness,
where is the place thereof, that thou shouldest take it to the bound
thereof, and that thou shouldest know the paths to the house
thereof? Knowest thou it because thou wast then born? or because the
number of thy days is great? Hast thou entered into the treasures of
the snow? Or hast thou seen the treasures of the hail, which I have
reserved against the time of trouble, against the day of battle and
war? By what way is the light parted, which scattereth the east wind
upon the earth?
The LORD
continues His answer to Job. In it are shown the beliefs of ancient
people about several things. They, or many of them, believed that
such things as light, darkness, the “dayspring,” or daybreak,
the treasures of snow and hail, and even the shadow of death were
kept in certain assigned places until commanded to go forth to their
work. Whatever one may think of such ideas, they serve very well to
illustrate how little is man’s knowledge and power, as contrasted
to that of God. In this contrast we can see how little we are. And
that is the purpose of this entire answer to Job.
(Verses
25 through 33) Who hath divided a watercourse for the overflowing of
waters, or a way for the lightning of the thunder; to cause it to
rain on the earth where no man is; on the wilderness where there is
no man; to satisfy the desolate and the waste ground; and to cause
the bud of the tender herb to spring forth? Hath the rain a father?
or, who hath begotten the drops of dew? Out of whose womb came the
ice? And the hoary frost of heaven, who hath gendered it? The waters
are hid as with a stone, and the face of the deep is frozen. Canst
thou bind the sweet influences of Pleiades, or loose the bands of
Orion? Canst thou bring forth Mazzaroth in his season? Or canst thou
guide Arcturus with his sons? Knowest thou the ordinances of heaven?
Canst thou set the dominion thereof in the earth?
As God
continues, He shows just how little is Job’s knowledge of, and
ability to control, the things of earth, which are all around him.
Then He calls his attention to the constellations of the heavens,
about which he has very little knowledge, and certainly has no power
to control. We are no wiser, and have no more power than did Job.
When we are lifted up by our own importance, contemplation of these
questions should very quickly put us in our proper place. God has
all wisdom, knowledge, and power, while all we can have is that
which He is pleased to give us. Therefore we must realize that He
has a perfect right to deal with us as pleases Him. And we have no
right to question Him or His work, whether, or not, it is according
to what we think is right. And in all things He does, He remains
just and holy.
(Verses
34 through 41) Canst thou lift up thy voice to the clouds, that
abundance of waters may cover thee? Canst thou send lightnings that
they may go, and say unto thee, Here we are? Who hath put wisdom in
the inward parts? Or who hath given understanding to the heart? Who
can number the clouds in wisdom? Or who can stay the bottles of
heaven, when the dust groweth into hardness, and the clods cleave
together? Wilt thou hunt the prey for the lion? or, fill the
appetite of the young lions, when they couch in their dens, and
abide in the covert to lie in wait? Who provideth for the raven his
food? When his young ones cry unto God, they wander for lack of
meat.
Again God
reminds Job of those things that are all around him. No doubt Job
had seen many times of drought; but in none of them had he ever been
able to speak to the clouds with sufficient authority to cause them
to drop any rain at all upon him, much less to give abundance of
rain. Even today, with all the wisdom man claims to have, none can
do this. Neither could Job, nor can we, send forth the lightning
where we will. We cannot count the clouds, and we cannot stop the
rain any more than we can start it. In all such matters we are
totally helpless. Yet, at the word of God these things take place,
and that without fail. He even provides food for the beasts of the
earth and the fowls of the air. How wonderful He is!
(Verses 1
through 12) Knowest thou the time when the wild goats of the rock
bring forth? or canst thou mark when the hinds do calve? Canst thou
number the months that they fulfill? or knowest thou the time when
they bring forth? They bow themselves, they bring forth their young
ones, they cast out their sorrows. Their young ones are in good
liking, they grow up with corn; they go forth, and return not unto
them. Who hath sent out the wild ass free? or who hath loosed the
bands of the wild ass? Whose house I have made the wilderness, and
the barren land his dwellings. He scorneth the multitude of the
city, neither regardeth he the crying of the driver. The range of
the mountains is his pasture, and he searcheth after every green
thing. Will the unicorn be willing to serve thee, or abide by thy
crib? Canst thou bind the unicorn with his band in the furrow? or
will he harrow the valley after thee? Wilt thou trust him because
his strength is great? or wilt thou leave thy labor to him? Wilt
thou believe him, that he will bring home thy seed, and gather it
into thy barn?
As the LORD
continues His questions to Job, it is obvious that they do not
require answers. The answers are apparent to all. They are only
asked that Job, and we, might see what a great difference exists
between the wisdom and power of God, and that of man. It is all
clear enough as written, except that some might wonder about the
reference to the unicorn. The unicorn, as it is usually considered,
is a mythological animal, and totally a figment of the imagination.
However, some commentators consider the animal here mentioned to be
the Indian rhinoceros, because of the reference to its great
strength and the fact that man would never feel safe in trusting it
to do his work. This might well be its meaning.
(Verses
13 through 25) Gavest thou the goodly wings to the peacocks? or
wings and feathers unto the ostrich? Which leaveth her eggs in the
dust, and forgetteth that the foot may crush them, or that the wild
beast may break them. She is hardened against her young ones, as
though they were not hers: her labor is in vain without fear;
because God hath deprived her of wisdom, neither hath He imparted to
her understanding. What time she lifteth up herself on high, she
scorneth the horse and rider. Hast thou given the horse strength?
Hast thou clothed his neck with thunder? Canst thou make him afraid
as a grasshopper? The glory of his nostrils is terrible. He paweth
in the valley, and rejoiceth in his strength: he goeth on to meet
the armed men. He mocketh at fear, and is not affrighted; neither
turneth he back from the sword. The quiver rattleth against him, the
glittering spear and the shield. He swalloweth the ground with
fierceness and rage: neither believeth he that it is the sound of
the trumpet. He saith among the trumpeters, Ha, ha; and he smelleth
the battle afar off, the thunders of the captains, and the shouting.
In this, God
takes three things, the beauty of the peacock, the stupidity of the
ostrich, and the bravery and strength of the horse trained to
battle. He points out to Job that these things are all by His hand,
not by Job’s. We have many today, who, although they will admit
that God did give the peacock its beauty and the horse his bravery
and strength, just cannot believe that He gave the ostrich her
stupidity. They cannot believe that God would do anything “so
unfair.” But review verse 17. “Because God hath deprived her of
wisdom, neither hath He imparted to her understanding.” This
appears clear enough. So in all these things He shows us that He is,
and always has been fully in charge. And man is only a part of His
workmanship; nothing more.
(Verses
25 through 30) Doth the hawk fly by thy wisdom, and stretch her
wings toward the south? Doth the eagle mount up at thy command, and
make her nest on high? She dwelleth and abideth on the rock, upon
the crag of the rock, and the strong place. From thence she
seeketh the prey, and her eyes behold afar off. Her young ones also
suck up blood: and where the slain are, there is she.
This entire
series of questions, from verse 1, imply a question that is never
set into words. “Since you neither know, nor can do, these things,
why do you think that God must ‘work by your rules?’” The only
answer we can give is, “Our own lack of wisdom has led us to think
thus.”
(Verses 1
and 2) Moreover the LORD answered Job, and said, Shall he that
contendeth with the Almighty instruct Him? He that reproveth God,
let him answer it.
Having set
before Job this reminder of all these things that God has done, and
which are far beyond the knowledge or the power of Job, or any other
man, the LORD asks, “Shall he that contendeth with the Almighty
instruct Him?” This, of course Job knew to be impossible. It is
totally absurd for man to think that he can teach God a better way
of managing the affairs of man. Then He says, “He that reproveth
God, let him answer it.” That is, if you are going to criticize
God, or anything He does, be prepared to teach Him how to do better.
This, obviously, is utterly impossible. And Job was fully aware of
that.
(Verses 3
through 5) Then Job
answered the LORD, and said, Behold, I am vile; what shall I answer
Thee? I will lay my hand upon my mouth. Once have I spoken; but I
will not answer; yea, twice, but I will proceed no further.
When the LORD
brings us up before Himself, and shows us that we are indeed
nothing, we too, as did Job, find that we have already talked too
much; and we have no answer. We can no longer trust in our
righteousness, because we see that we have none. We recognize that
we are vile, and there is no more that we can say.
(Verses 6
through 14) Then answered the LORD to Job out of the whirlwind, and
said, Gird up thy loins now like a man: I will demand of thee, and
declare thou unto Me. Wilt thou also disannul My judgment? Wilt thou
condemn Me that thou mayest be righteous? Hast thou an arm like God?
or canst thou thunder with a voice like Him? Deck thyself now with
majesty and excellency; and array thyself with glory and beauty.
Cast abroad the rage of thy wrath: and behold everyone that is
proud, and abase him. Look on everyone that is proud, and bring him
low; and tread down the wicked in their place. Hide them in the dust
together; and bind their faces in secret. Then will I confess unto
thee that thine own right hand can save thee.
The LORD tells
Job that it is now time for Job, as we would say, “to put up, or
shut up.” Earlier Job had said that he wanted the opportunity to
talk face to face with God, and thus make his complaint to Him. So
the LORD tells him several things to do if he can. Now, if he can
accomplish these things, God will confess to him that he can save,
or deliver, himself from the present affliction. All these things
are such that God can do them with all ease; but such that all are
impossible for Job, or any other man to do.
(Verses
15 through 24) Behold now behemoth, which I made with thee; he
eateth grass as an ox. Lo now, his strength is in his loins, and his
force is in the navel of his belly. He moveth his tail like a cedar:
the sinews of his stones are wrapped together. His bones are as
strong pieces of brass; his bones are like bars of iron. He is the
chief of the ways of God: He that made him can make His sword to
approach unto him. Surely the mountains bring him forth food, where
all the beasts of the field play. He lieth under the shady trees, in
the covert of the reed, and fens. The shady trees cover him with
their shadows; the willows of the brook compass him about. Behold,
he drinketh up a river, and hasteth not: he trusteth that he can
draw up
Jordan
into his mouth. He taketh it with his eyes: his nose pierceth
through snares.
Among
commentators, there seem to be at least three different ideas as to
what creature is here called “behemoth.” Some think it to be the
elephant, others, the hippopotamus, and some, even the crocodile.
The description given here, to me, seems to fit the elephant better
than either of the others. The LORD says that “he is chief of the
ways of God.” That is, he is the largest of God’s creatures on
land. The LORD tells Job to consider this great creature, “which I
made with thee.” That is, just as this creature is the handiwork
of God, so is Job; and so also are we. Although this creature is so
great, God is able to “make His sword approach unto him. That is,
He can destroy him just as easily as He made him. From this we
should all take warning that our lives also are in the hand of God.
Chapter
41
Without quoting this Chapter,
let me say that it is a very detailed description of a creature of
the sea. Some think it to be the whale, while others consider it the
monstrous sea serpent of ancient legends. Verse 19 seems to favor
the latter. In any event, it is a creature so ferocious that no man
can attack him, and hope to win the battle. He cannot be tamed by
man, and kept for a pet, nor a servant. There is no other creature
like him in the world. When he is aroused, even the mighty are
afraid. No weapon in man’s arsenal of that day could be effective
against him. Yet he is part of God’s handiwork; and God can do
what He will with him. This alone should cause man to consider his
position before God. If he has been somewhat arrogant, all arrogance
should be completely driven away. The LORD calls this great
creature, Leviathan.
Chapter
42
(Verses 1
through 6) Then Job answered the LORD, and said, I know that Thou
canst do everything, and that no thought can be withholden from
Thee. Who is he that hideth counsel without knowledge? therefore
have I uttered that I understood not; things too wonderful for me,
which I knew not. Hear, I beseech Thee, and I will speak: I will
demand of Thee, and declare Thou unto me. I have heard of Thee by
the hearing of the ear: but now Mine eye seeth Thee. Wherefore I
abhor myself, and repent in dust and ashes.
The LORD has
brought Job to a realistic view, or assessment of himself in his
relation to God. He now realizes that it is God’s right to deal
with any man, or all men, as He will, just as He does with all His
creation. God can do every thing. That is, every thing He is pleased
to do without asking man’s permission. And none can question Him.
Neither can anyone have a thought that God does not already know
about. Job’s question in verse 3, “Who is he that hideth counsel
without knowledge,” though it is the same question God asked him
in Chapter 38, verse 2, seems to be also Job’s own present
conception of his complaints against God. He sees that he did not
even realize what he was saying. Now that he does, he says,
“Therefore have I uttered that I understood not; things too
wonderful for me, which I knew not.” His statement, “I will
demand of Thee, and declare Thou unto me,” since it follows,
“Hear I beseech Thee,” seems to mean, “I will ask of you, and
please answer me,” rather than as we would normally understand
“demand.” It is apparent that he is no longer in a demanding
attitude. That arrogance is all gone. He now says, “Hear, I
beseech (beg) Thee, and I will speak.” Instead of foolishly
demanding “his rights,” he realizes that he has no “rights,”
but is solely dependent upon the mercy of God. That is also our
position before Him. Then he says, “I have heard of Thee by the
hearing of the ear: but now mine eye seeth Thee.” Surely he means
not that the eyes of his flesh were seeing God, but that the LORD
had so clearly revealed His majesty to him that it was as if he were
looking directly at His Person. This caused him to “abhor,”
(hate) himself, and brought him to repentance, even in dust and
ashes, the very deepest repentance.
(Verses 7
through 9) And it was so that after the LORD had spoken these words
unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled
against thee, and against thy two friends: for ye have not spoken of
Me the thing that is right, as My servant Job hath. Therefore take
unto you now seven bullocks and seven rams, and go to My servant
Job, and offer up for yourselves a burnt offering; and My servant
Job shall pray for you: for him will I accept: lest I deal with you
after your folly, in that ye have not spoken of Me the thing that is
right, like My servant Job. So Eliphaz the Temanite and Bildad the
Shuhite and Zophar the Naamathite went, and did as the LORD had
commanded them: the LORD also accepted Job.
After the LORD
completed His talk with Job, He took up another matter of great
importance. As we have several times pointed out in our discussion
of this book, these three friends based their entire approach to the
works of God upon the foundation of materialism, while, in spite of
the fact that Job tried to maintain his self-righteousness, he, when
speaking of what the LORD will, or will not do, set forth the truth.
God has already brought him to repentance of his self-righteousness.
So now He attends to the matter of the false doctrines and false
accusations set forth by these three friends. Although Elihu also
condemned Job without cause, and to some extent followed the same
doctrine as these three friends, God says nothing about him. But He
does rebuke these three, and twice declares that they did not speak
the truth, “the thing that is right,” about Him as did Job. He
threatens that if they do not bring their sacrificial animals before
Job, not to make offerings to Job, but to God in the presence of
Job, and have Job pray for them, He will deal with them according to
their folly. So they obeyed His commandment, and the LORD accepted
Job. That is, as an intercessor for them.
(Verses
10 through 17) And the LORD turned the captivity of Job, when he
prayed for his friends: also the LORD gave Job twice as much as he
had before. Then came there unto him all his brethren, and all his
sisters, and all they that had been of his acquaintance before, and
did eat bread with him in his house: and they bemoaned him, and
comforted him over all the evil that the LORD had brought upon him:
every man also gave him a piece of money, and every one an earring
of gold. So the LORD blessed the latter end of Job more than the
beginning: for he had fourteen thousand sheep, and six thousand
camels, and a thousand yoke of oxen, and a thousand she asses. He
had also seven sons and three daughters. And he called the name of
the first, Jemima; and the name of the second, Kezia; and the name
of the third, Kerenhapuch. And in all the land were no women found
so fair as the daughters of Job: and their father gave them
inheritance among their brethren. After this Job lived an hundred
and forty years, and saw his sons, and his son’s sons, even four
generations. So Job died, being old, and full of days.
Without a great
deal of comment on this, it seems to adequately sum up the
situation. In Chapter 23, verse 11, Job said, “But He knoweth the
way that I take: when He hath tried me, I shall come forth as
gold.” He knew that his affliction was not penal, that is, it was
not brought upon him for disobedience. He did not know why God sent
it upon him, but he was confident that after sufficient trial he
would come forth as gold. After this trial, God gave Job double of
all he had before, except his children. But even Job knew that this
is not always the way the LORD works.
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