3 I will get my knowledge from afar, And will ascribe righteousness to my Maker.
They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations.
But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy.
But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him.
Yahweh is righteous in all his ways, And gracious in all his works.
The Rock, his work is perfect; For all his ways are justice: A God of faithfulness and without iniquity, Just and right is he.
Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men{The word for "wise men" (magoi) can also mean teachers, priests, physicians, astrologers, seers, interpreters of dreams, or sorcerers.} from the east came to Jerusalem, saying, "Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him."
But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)" But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach:
What shall we say then? Is there unrighteousness with God? May it never be!
whom God set forth to be an atoning sacrifice{or, a propitiation}, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
He arose and went; and behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. He was returning and sitting in his chariot, and was reading the prophet Isaiah. The Spirit said to Philip, "Go near, and join yourself to this chariot." Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. In his humiliation, his judgment was taken away. Who will declare His generation? For his life is taken from the earth." The eunuch answered Philip, "Who is the prophet talking about? About himself, or about someone else?" Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" {TR adds "Philip said, 'If you believe with all your heart, you may.' He answered, 'I believe that Jesus Christ is the Son of God.'"} He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. But Philip was found at Azotus. Passing through, he preached the Gospel to all the cities, until he came to Caesarea.
The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here.
Does God pervert justice? Or does the Almighty pervert righteousness?
Lord, righteousness belongs to you, but to us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near, and who are far off, through all the countries where you have driven them, because of their trespass that they have trespassed against you.
Righteous are you, Yahweh, when I contend with you; yet would I reason the cause with you: why does the way of the wicked prosper? why are all they at ease who deal very treacherously?
We can't reach the Almighty, He is exalted in power; In justice and great righteousness he will not oppress.
"Therefore listen to me, you men of understanding: Far be it from God, that he should do wickedness, From the Almighty, that he should commit iniquity. For the work of a man will he render to him, And cause every man to find according to his ways. Yes surely, God will not do wickedly, Neither will the Almighty pervert justice.
But there is a spirit in man, And the breath of the Almighty gives them understanding.
Then the wrath of Elihu the son of Barachel, the Buzite, of the family of Ram, was kindled against Job. His wrath was kindled because he justified himself rather than God.
Whence then comes wisdom? Where is the place of understanding? Seeing it is hidden from the eyes of all living, And kept close from the birds of the sky. Destruction and Death say, 'We have heard a rumor of it with our ears.' "God understands its way, And he knows its place. For he looks to the ends of the earth, And sees under the whole sky.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 36
Commentary on Job 36 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 36
Job 36:1-33.
1, 2. Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Isa 9:13; Jer 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.
3. from afar—not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness—whereas Job ascribed unrighteousness (Job 34:10, 12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [Barnes].
4. I will not "speak wickedly for God," as the friends (Job 13:4, 7, 8)—that is, vindicate God by unsound arguments.
he that is perfect, &c.—Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 21:34).
5. Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (Job 35:14).
6. right … poor—He espouses the cause of the afflicted.
7. (1Pe 3:12). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (1Sa 2:8; Ps 113:7, 8). True of believers in the highest sense, already in part (1Pe 2:9; Re 1:6); hereafter fully (Re 5:10; Job 22:5).
and they are—that they may be.
8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.
9. work—transgression.
that … exceeded—"In that they behaved themselves mightily" (literally, "great"); that is, presumptuously, or, at least, self-confidently.
10. (Job 33:16-18, 23).
11. serve—that is, worship; as in Isa 19:23. God is to be supplied (compare Isa 1:19, 20).
12. (Job 33:18).
without knowledge—that is, on account of their foolishness (Job 4:20, 21).
13-15. Same sentiment as Job 36:11, 12, expanded.
hypocrites—or, the ungodly [Maurer]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12).
heap up wrath—of God against themselves (Ro 2:5). Umbreit translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (Job 27:8, 10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).
14. Rather (De 23:17), Their life is (ended) as that of (literally, "among") the unclean, prematurely and dishonorably. So the second clause answers to the first. A warning that Job make not common cause with the wicked (Job 34:36).
15. poor—the afflicted pious.
openeth … ears—(Job 36:10); so as to be admonished in their straits ("oppression") to seek God penitently, and so be "delivered" (Job 33:16, 17, 23-27).
16. Rather, "He will lead forth thee also out of the jaws of a strait" (Ps 18:19; 118:5).
broad place—expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Ps 23:5; Isa 25:6).
17. Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [Maurer]; or rather, as Umbreit, referring to Job 34:5-7, 36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jer 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [Umbreit].
18. (Nu 16:45; Ps 49:6, 7; Mt 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29).
with his stroke—(Job 34:26). Umbreit translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.
19. forces of strength—that is, resources of wealth (Ps 49:7; Pr 11:4).
20. Desire—pant for. Job had wished for death (Job 3:3-9, &c.).
night—(Joh 9:4).
when—rather, "whereby."
cut off—literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."
in their place—literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [Maurer]. Umbreit's translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.
21. regard—literally, "turn thyself to."
iniquity—namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17, 18).
rather than—to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast Heb 11:25).
22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth—rather, doeth lofty things, shows His exalted power [Umbreit] (Ps 21:13).
teacheth—(Ps 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Isa 40:13, 14; Ro 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. Umbreit with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.
23. Job dared to prescribe to God what He should do (Job 34:10, 13).
24. Instead of arraigning, let it be thy fixed principle to magnify God in His works (Ps 111:2-8; Re 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (Ro 1:20).
behold—As "see" (Job 36:25), shows; not, as Maurer, "sing," laud (see on Job 33:27).
25. See—namely, with wondering admiration [Maurer].
man may behold—rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).
26. (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.
know him not—only in part (Job 36:25; 1Co 13:12).
his years—(Ps 90:2; 102:24, 27); applied to Jesus Christ (Heb 1:12).
27, 28. The marvellous formation of rain (so Job 5:9, 10).
maketh small—Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Ps 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).
28. abundantly—literally, "upon many men."
29. (Job 37:5). God's marvels in thunder and lightnings.
spreadings, &c.—the canopy of thick clouds, which covers the heavens in a storm (Ps 105:39).
the noise—"crashing"; namely, thunder.
of his tabernacle—God being poetically said to have His pavilion amid dark clouds (Ps 18:11; Isa 40:22).
30. light—lightning.
it—His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.
spread—is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."
covereth the bottom—roots.
of the sea—namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Ps 18:14, 15, the discovering of "the channels of waters" follows the "lightnings." Umbreit translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Ps 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.
31. These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; 38:23, 27; Ac 14:17).
32. Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Ps 8:2; 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [Umbreit].
33. noise—rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Ge 40:10; 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [Umbreit]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [Virgil, Georgics, I.373, &c.].