Job 35

Job 35:1-8

Job had laid himself open to reproof; and Elihu sails not to point out to him various particulars in which he had erred; and he had so good an opinion of him, that when he had reconsidered them, he would own he had spoken amish. Note, A good man may err, but he is open to conviction, and not ashamed to own either his ignorance or his sin. Ervare pissim heretous off nite.

1. The accusation here laid, is, (1) His presumption in saying, My righteousness is more than God’s. Nor that his pretended to perfection before God, or that his moral righteousness was greater than his; but that he seemed more fallacious to justify himself than God, and complained as if his goodness had made him his debtor, and that he was not rewarded as he had a right to expect; and this most justly deferred rebuke. (2) The dishonourable idea he had given of true religion, chap. ix. 22. x. 15. as if it were of no advantage to serve God; and that he had cleansed his hands from iniquity in vain, whilst his troubles were in uncommon, and his judgment taken away. Note, (1) God never can be our debtor; the hell we do is unworthy of him, and he ever chastises us less than we deserve. (2) Though we may find no present outward advantage; yes, much less and suffering for the sake of God and his cause, we shall find religion no unprofitable service at last.

2. The conclusion of Job’s assertions, is drawn from the greatness and glory of God; and this Job, and all who joined him, might be convinced of, if they looked to the heavens; for they would teach them how transcendently God is exalted above man: our sins may hurt worms like ourselves, and our goodness extend to our fellow mortals, v. 8. But with respect to him, 7 F

The malice of the most daring sinners is impotent: they cannot destroy his government, disturb his peace, defeat his counsels, or tarnish his glory, any more than they can blot out the sun. Though they oppide him, and break his law, they cannot fly from his arm, and must glorify him in their punishment, v. 6. On the other hand, our goodnefs extendeth not to him; he needeth not our service; we can add nothing to his self-sufficient blessedness; nay, all we render to him, we must first receive from him; and to far from making him our debtor, the obligation is our own, that we are permitted and enabled to serve him, and that he condescends to accept the worship we offer, and the bounden duty we desire to pay him, v. 7.

9. By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty. 10. But none saith, Where is God my? maker, who gives so long in the night? 11. Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven. 12. There they cry (but none giveeth answer) because of the pride of evil men. 13. Surely God will not hear vanity, neither will the Almighty regard it.

Job 35:9-13

We have here another complaint of Job’s, silenced.

1. He had reflected upon God, as not hearing and relieving the prayers of the afflicted and oppressed, chap. xix. 7. xxiv. 12. xxx. 20. Hereto Elihu answers,

2. That if they receive not an answer of mercy, it is because themselves are to blame. [1.] As only anxious to be delivered from their sufferings, and making no spiritual improvement of them to their humiliation, and greater acquaintance with God their Maker, or Makers, as in the original, expreface of the persons in the Godhead, who said, Let us make man. Note, [1.] Many groan under trouble, and complain of their miseries, who never show any humiliation for sin, or desire after God. [2.] I religious poverty and suffering is, of all classes of human misery, the most miserable. [3.] Selfish prayers, the cries of mere distress, without any regard to God’s glory, or our God’s good, can expect no help from God. [2.] As being impatient under their sufferings, and unthankful for the mercies they enjoy. They look not for support from inward consolations, desiring to wait God’s leisure, who, under the severest pressures of affliction, can make the heart glad, and give things in the night, when the darkest troubles surround his faithful people. Not, though endowed with understanding, and a capacity to know God above the beasts, do they make any use of it under their sufferings, nor differ in their prayers from the mere cry of the bruises, who may be cause of their anguish. Note, [1.] They who are indelible of the undeterred and distinguishing mercies they enjoy, have no reason to expect deliverance from the evils they feel. [2.] God can give joys that overbalance all our sorrows; and, when our tribulations most abound, make our conclusions through Christ the more abound also. [3.] The distinguishing difference between a man and a beast lies not so much in reason as religion. Many beasts show amazing instances of memory, reasoning, &c. but the dignity of man lies in his capacity for the knowledge, service, and enjoyment of God. [3.] Their cry is the cry of vanity; they are only disastrous about the perishing things of time, for their bodies, not their souls, merely because of the oppressions they suffer under the proud. Or this may be connected with the words inclosed in a parenthesis, as the reason why God give them no answer; not only because their prayers are vain, or insincere, but also because of the unhumbled pride of their hearts. They are evil men, their sufferings are the effects of their sins, and yet they do not repent of the one, whilst they cry to be delivered from the other. Note, [1.] Whilst the design of our afflictions is not answered, it is mercy in God to deny our prayer for their removal. [2.] An unhumbled heart may bowl upon his bed, but cannot offer that sacrifice which, through the Mediator, is as the grateful incense, and returns fraught with blessings from above.

3. Although thou sayest thou shalt not see him, yet judgment is before him, therefore trust thou in him. 15. But now because it is not so, he hath visited in his anger, yet he knoweth it not in great extremity: 16. Therefore doth Job open his mouth in vain: he multiplieth words without knowledge.

Job 35:14-16

We have here the last charge he brings against Job for his badly exprefions; and this is,

1. That he despaired of God’s ever appearing for him, either to vindicate him from the unjust afserfions cast upon him, or to deliver him from the miseries he suffered, chap. ix. 32—35. xxiii. 4—7. xxxi. 35—37. Note, When God corrects us for our humiliation, Satan is ever ready to drive us to desperation.

2. Elihu rebukes his despondence, and shews him both the path of duty, and the reason why his deliverance was delayed.

Judgment is before him; he will certainly appear to vindicate the cause of his people, and then every dark desperation shall be unfolded: therefore trust thou in him, or must upon him; trust in his promises, and patiently expect their fulfilment. Had this been the case, ere this his anguish had been relieved. But now, because it is not so, because this hath, presence, hope, and resignation hath not been exercised, he hath voiced in his anger, displodged with Job for his misimprovement of the mercy attended him in his affliction, and therefore he felt that rest in anger, which was at first lifted up in love. Yet he knoweth it not in great extremity: the greatness of his sufferings made him overlook his unbelief, impatience, and raihness; and thereby he left both the comfort, and deferred the removal of them. Note, [1.] Despair of relief is a high reflection upon God’s power and grace, as impatience is on his goodness and wisdom. [2.] Faith in God is the only clue that can guide us through every labyrinth of temptation. [3.] If our troubles are not removed, but increased, it becomes us to look well if we have not provoked God by our behaviour under them.

3. He concludes from the whole, Therefore doth Job open his mouth in vain, in undue complaints of his sufferings, in unjust reflections upon the Lord, and too eager vindication of himself. He multiplieth words without knowledge, appears ignorant of the desert of sin, the perfections of God, and the path of duty.

Job 35:31-37

3. His justice. He never will give any man cause to complain of him. When he visits for iniquity, he will not lay a heavier burden than the sin deserves, v. 23. And therefore, at there is no appeal from his bar, nor possibility of altering the sentence of the most just, it were the highest folly to demand a fresh trial, when the result must necessarily be the confirmation of the unchangeable decree.

4. He illustrates this justice, power, and omnipotence in his dealing with men. The wicked, though never so numerous or great, are broken in pieces, and better men rise up in their stead, v. 24. He knows their works, and brings their obfuscation upon them unawares, when, in the right after and secure, they dream of no danger near, v. 25. He makes his vengeance visibly, that others may be and take warning by the ruin of their sinners, whose iniquities always justify God in his punishments, v. 27. Because they rejected his government, and would pay no regard to his will and ways, v. 26. But by oppression extorted the cries of the afflicted and needy; therefore doth vengeance, terrible as righteous, come upon them, v. 28. Note, (1.) They who will not be guided by God’s word, will affording the sinners with his red of judgment, and broken in pieces as a pester’s vessel. (2.) Rejection of God’s warnings, and obfuscation disregard of his will and ways, fill up the matter of men’s iniquities. (3.) The grumings of the poor against the hand-hearted; and of the oppressed against the unjust, are heard by the righteous and compassionate God, and he will shortly re-empower them.

5. God’s dealings are irresistible. When he giveth quietness, whether to communion, in peace and safety protecting them from their enemies; or to individuals, prospering their worldly affairs, especially filling their souls with spiritual peace and joy in believing; who then can make trouble? and interrupt or disturb them in the enjoyment of the quietness he believes? And when he fads his fair in anger, then who can behold him, or appear before an offended God, whether it be done against a nation, or against a man only? None can rescue a devoted people from their destruction; nor can any bear up under a sense of God’s wrath, or relieve the distress of the soul he hath wounded. Also, (1.) National peace and security is from God alone. (2.) If a soul enjoys a sense of the divine favour through faith in Jesus, no accusations of sin, nor fears of death or hell, can any longer disturb him. (3.) When God is our enemy, the whole world, and all that is in it, cannot procure us one helper to protect us from the flowers of his dispensation.

6. He watcheth over the welfare of kingdoms, That the hypocrite reign not, who by craft and fraud fought to flop into the throne, and tyrannize over the people he had deluded; But God disappoints his devices, left the people he enheard. Note, (1.) Ambition offers creeps in order to climb. (2.) When religion hath been made the usurper’s pretext, good men have been ready to fall into the share. (3.) Deliverance from hypocritical and wicked rulers, is a signal mercy to any people.

7. Surely it is meet to be said unto God, I have born chastisement, ‘I will not offend any more. 32. That which I see not, teach thou me; if I have done iniquity, I will do no more. 33. Should it be according to thy mind? he will recompense it, whether thou refute, or whether thou choose, and not I: therefore speak what thou knowest. 34. Let men? of understanding tell me, and let a wise man hearken unto me. 35. ‘Job hath spoken without knowledge, and his words were without wisdom. 36. My desire is that Job may be tried unto the end, because of his answers for wicked men. 37. For he addeth rebellion unto his sin, ‘he clappeth his hands amongst us, and multiplieth his words against God.

Elihu means not to leave the conviction of what is wrong to grieve him, without the direction how to behave, that he may be extricated from his distress.

1. He suggests to him what in his case was proper to be said and done. Surely it is meet to be said unto God, I have born chastisement, and desire to submit cheerfully, patiently, and wait the Lord’s leisure for its removal. I will not offend any more, by charging God faithfully, as severe or unjust. That which I see not, teach thou me: I see much evil that deserves punishment, yet I see but a part: Who can understand his errors? Open my eyes, and make my confidence tender and sensible. If I have done iniquity, I will do no more, the past sufficient; henceforward, through divine grace, I hope to walk more holily and humbly than I have hitherto done. Note, (1.) They who are humbled for sin, will never complain against God for what they suffer. (2.) When we are afflicted, we are especially called upon to enquire after the cause. (3.) The best of men will be most conscious how ignorant they are of the depth of iniquity in their fallen spirit. (4.) When we turn to God, we must resolutely turn from sin, Christ and Belial cannot agree.

2. He reprieves him for his waywardness. Should it be accord- VOL. I.

ing to thy mind? It were highly unreasonable, the creature’s will should prevail against his creature and governor: Besides, He will recompense it, whether thou refute, or whether thou choose. And therefore it is vain to struggle against his decree. But if thou shouldst perish, thou must bear the blame, and not I: never will I object to any of his dispositions, which are all holy, and just, and good; therefore speak what thou knowest, if it appear a wise method of proceeding than that I have suggested. Note, (1.) He who knows what is used for our good, and designs that in all he doth, must needs do well; and it is the height of folly to object. (2.) He thought against God, or find fault, is as useless as it is foolish and sinful.

3. He appeals to the nationalists, of what he had advanced, to all men of wisdom and godliness, v. 31. However with Job might be, in the present case he apprehends he had betrayed want of understanding, as well as power, v. 31. And he wished heartily the company would weigh Job’s words, as well as his answer, as he disputed not for victory but truth. Some render the words, My desire, See. My desire, Is Job be tried, and do, due there, to prove that the redeemer speaks in the person of Elihu. There resides he gives for without Job’s case thoroughly tried. (1.) Because he apprehended his speeches had a tendency to flung him the hands of the wicked, v. 36. (2.) That he had appeared boldly to triumph in his distress, when in fact he was justly to be blamed, though clear of some particulars which his friends had forgotten. (3.) That to his impatience under reproof, he had added rebellion against God; and by continued idiosyncrasy, accused him as unrighteous, v. 37. Note, (1.) Great men, and good men, are still forbid men, and will see daily cause to acknowledge their offences. (2.) The kindest office of christian friendship, is to reprove, and lead us to a right and humbling view of ourselves.

C H A P. XXXV.

1. ELIHU spake the recover, and said, 2. Thinketh thou this to be right, that thou saidest, ‘My righteousness is more than God’s’ 3. For thou saidest, ‘What advantage will it be unto thee, and, What profit shall I have? if I be clumped from my fire’ 4. I will answer thee, and thy companions with thee. 5. Look unto the heavens, and see and behold the clouds which are higher than thou. 6. If thou sheneest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? 7. If thou be righteous, what giveth thou him? or when receiveth he of thine hand? 8. ‘Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man.