54 lines
8.5 KiB
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54 lines
8.5 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Esther';
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Title = 'The Book of Job';
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SubTitle3 = 'CHAPTER 35';
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<p id="Chapter35" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 35
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<p id="Job35_1"><a onclick="return mV('Job',35,'1-16');">Job 35:1-16</a>.
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<p id="Job35_2"><b>2. more than</b>—rather as in <a onclick="return mV('Job',9,2);">Job 9:2</a>; <a onclick="return mV('Job',25,4);">25:4</a>: "I am righteous (literally, my righteousness is) before God." The <i>English Version,</i> however, agrees with <a onclick="return mV('Job',9,17);">Job 9:17</a>; <a onclick="return mV('Job',16,'12-17');">16:12-17</a>; <a onclick="return mV('Job',27,'2-6');">27:2-6</a>. <a onclick="return mV('Job',4,17);">Job 4:17</a> is susceptible of either rendering. Elihu means Job said so, not in so many words, but <i>virtually.</i>
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<p id="Job35_3"><b>3.</b> Rather, explanatory of "this" in <a onclick="return mV('Job',35,2);">Job 35:2</a>, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (<a onclick="return mV('Job',34,9);">Job 34:9</a>). Job had said that the wicked, who use <i>these very words,</i> do not suffer for it (<a onclick="return mV('Job',21,'13-15');">Job 21:13-15</a>); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (<a onclick="return mV('Job',19,28);">Job 19:28</a>; <a onclick="return mV('Job',22,17);">22:17</a>).
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<p id="Job35_4"><b>4. companions</b>—those entertaining like sentiments with thee (<a onclick="return mV('Job',34,8, 36);">Job 34:8, 36</a>).
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<p id="Job35_5"><b>5-8.</b> Elihu like Eliphaz (<a onclick="return mV('Job',22,2,3,12);">Job 22:2-3, 12</a>) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin.
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<br><br><b>behold the clouds, which are higher than thou</b>—spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.
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<p id="Job35_6"><b>6. what doest</b>—how canst thou affect Him?
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<br><br><b>unto him</b>—that can hurt Him? (<a onclick="return mV('Jer',7,19);">Jer 7:19</a>; <a onclick="return mV('Pro',8,36);">Pro 8:36</a>).
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<p id="Job35_7"><b>7.</b> (<a onclick="return mV('Psa',16,2);">Psa 16:2</a>; <a onclick="return mV('Pro',9,12);">Pro 9:12</a>; <a onclick="return mV('Luk',17,10);">Luk 17:10</a>).
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<p id="Job35_8"></a>
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<p id="Job35_9"><b>9.</b> (<a onclick="return mV('Ecc',4,1);">Ecc 4:1</a>) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him.
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<p id="Job35_10"><b>10-13.</b> But the reason is that the innocent sufferers often do not humbly seek God for succor; so to their "pride" is to be laid the blame of their ruin; also because (<a onclick="return mV('Job',35,'13-16');">Job 35:13-16</a>) they, as Job, instead of waiting God's time in pious trust, are prone to despair of His justice, when it is not immediately visible (<a onclick="return mV('Job',33,'19-26');">Job 33:19-26</a>). If the sufferer would apply to God with a humbled, penitent spirit, He would hear.
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<br><br><b>Where,</b> etc.— (<a onclick="return mV('Jer',2,6,8);">Jer 2:6, 8</a>; <a onclick="return mV('Isa',51,13);">Isa 51:13</a>).
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<br><br><b>songs</b>—of joy at deliverance (<a onclick="return mV('Psa',42,8);">Psa 42:8</a>; <a onclick="return mV('Psa',149,5);">149:5</a>; <a onclick="return mV('Act',16,25);">Act 16:25</a>).
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<br><br><b>in the night</b>—unexpectedly (<a onclick="return mV('Job',34,20, 25);">Job 34:20, 25</a>). Rather, "in calamity."
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<p id="Job35_11"><b>11.</b> Man's spirit, which distinguishes him from the brute, is the strongest proof of God's beneficence; by the use of it we may understand that God is the Almighty helper of all sufferers who humbly seek Him; and that they err who do not so seek Him.
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<br><br><b>fowls</b>—(see on JFB for <a href="./Comm/jfb/Job/Job028.html#Job28_21">Job 28:21</a>).
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<p id="Job35_12"><b>12. There</b>—rather, "Then" (when none humbly casts himself on God, <a onclick="return mV('Job',35,10);">Job 35:10</a>). They cry proudly <i>against</i> God, rather than humbly <i>to</i> God. So, as the design of affliction is to humble the sufferer, there can be no answer until "pride" gives place to humble, penitent prayer (<a onclick="return mV('Psa',10,4);">Psa 10:4</a>; <a onclick="return mV('Jer',13,17);">Jer 13:17</a>).
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<p id="Job35_13"><b>13. vanity</b>—that is, cries uttered in an unhumbled spirit, <a onclick="return mV('Job',35,12);">Job 35:12</a>, which applies in some degree to Job's cries; still more to those of the wicked (<a onclick="return mV('Job',27,9);">Job 27:9</a>; <a onclick="return mV('Pro',15,29);">Pro 15:29</a>).
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<p id="Job35_14"><b>14. Although thou sayest thou shalt not see him</b>—(as a <i>temporal</i> deliverer; for he did look for a Redeemer <i>after death,</i> <a onclick="return mV('Job',19,'25-27');">Job 19:25-27</a>; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" <i>a temporal</i> "redeemer"), <a onclick="return mV('Job',7,7);">Job 7:7</a>; <a onclick="return mV('Job',9,11);">9:11</a>; <a onclick="return mV('Job',23,3,8,9);">23:3, 8-9</a>; yet, judgment...; therefore trust...But the <i>Hebrew</i> favors MAURER, "<i>How much less</i> (will God...regard, <a onclick="return mV('Job',35,13);">Job 35:13</a>), since thou sayest, that He does not regard thee." So in <a onclick="return mV('Job',4,19);">Job 4:19</a>. Thus Elihu alludes to Job's words (<a onclick="return mV('Job',19,7);">Job 19:7</a>; <a onclick="return mV('Job',30,20);">30:20</a>).
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<br><br><b>judgment</b>—that is, thy cause, thy right; as in <a onclick="return mV('Psa',9,16);">Psa 9:16</a>; <a onclick="return mV('Pro',31,5,8);">Pro 31:5, 8</a>.
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<br><br><b>trust</b>—rather, "wait thou" on Him, patiently, until He take up thy cause (<a onclick="return mV('Psa',37,7);">Psa 37:7</a>).
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<p id="Job35_15"><b>15.</b> <i>As it is, because</i> Job waited <i>not</i> trustingly and patiently (<a onclick="return mV('Job',35,14);">Job 35:14</a>; <a onclick="return mV('Num',20,12);">Num 20:12</a>; <a onclick="return mV('Zep',3,2);">Zep 3:2</a>; <a onclick="return mV('Mic',7,9);">Mic 7:9</a>), <i>God hath visited...; yet still he has not taken</i> (severe) <i>cognizance of the great multitude</i> (<i>English Version</i> wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (<a onclick="return mV('Job',7,20);">Job 7:20</a>; <a onclick="return mV('Job',11,6);">11:6</a>). MAURER translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken <i>strict</i> (great) cognizance of his <i>folly</i> (sinful speeches); therefore," etc. For "folly," UMBREIT translates with the Rabbins, "multitude." GESENIUS reads with the <i>Septuagint</i> and <i>Vulgate</i> needlessly, "transgression."
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<p id="Job35_16"><b>16.</b> Apodosis to <a onclick="return mV('Job',35,15);">Job 35:15</a>.
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<br><br><b>in vain</b>—rashly.
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