1-6. Prose (poetry begins with "I am young").

     2. Elihu—meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26).

     3. Though silenced in argument, they held their opinion still.

     4. had spoken—Hebrew, "in words," referring rather to his own "words" of reply, which he had long ago ready, but kept back in deference to the seniority of the friends who spoke.

     1-6. Prose (poetry begins with "I am young").

     6. was afraid—The root meaning in Hebrew is "to crawl" (De 32:24).

     7. Days—that is, the aged (Job 15:10).

     8. Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, 23); and that claim is not contradicted in Job 42:4, 5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Pr 2:6; Joh 20:22).

     9. Great—rather, "old" (Job 32:6). So Hebrew, in Ge 25:23. "Greater, less" for the older, the younger.

     10. Rather, "I say."

     11. Therefore Elihu was present from the first.

     13. This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (Jer 9:23, the great aim of the Book of Job); and that you may see, "God alone can thrust him down," that is, confute him, "not man." So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; 33:4, 6).

     14. I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.

     15. Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke (Job 18:3, 4).

     17. my part—for my part.

     18. "I am full of words," whereas the friends have not a word more to say.

     19. belly—bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) without a vent," to work itself off. New wine is kept in new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the old friends (Mt 9:7).

     20. refreshed—literally, "that there may be air to me" (1Sa 16:23).

     21. "May I never accept," &c. Elihu alludes to Job's words (Job 13:8, 10), wherein he complains that the friends plead for God partially, "accepting His person." Elihu says he will not do so, but will act impartially between God and Job. "And I will not give flattery," &c. (Pr 24:23).

     22. take me away—as a punishment (Ps 102:24).

     2. mouth—rather, "palate," whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good (Job 6:30; 12:11).

     3. I will speak according to my inward conviction.

     4. The Spirit of God hath made me—as He did thee: latter clause of Job 33:6 (Ge 2:7). Therefore thou needest not fear me, as thou wouldest God (Job 33:7; Job 9:34). On the other hand, "the breath of the Almighty hath inspired me" (as Job 32:8); not as English Version, "given me life"; therefore "I am according to thy wish (Job 9:32, 33) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. So Elihu was designed by the Holy Ghost to be a type of Jesus Christ (Job 33:23-26).

     5. Images from a court of justice.

     6. (See on Job 33:4; Job 31:35; 13:3, 20, 21).

     7. hand—alluding to Job's words (Job 13:21).

     8. thy words— (Job 10:7; 16:17; 23:11, 12; 27:5, 6; 29:14). In Job 9:30; 13:23, Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean," and to charge God with injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willing to confess themselves sinners in general, often dislike sin in particular to be brought as a charge against them. Affliction is therefore needed to bring them to feel that sin in them deserves even worse than they suffer and that God does them no injustice. Then at last humbled under God they find, affliction is for their real good, and so at last it is taken away either here, or at least at death. To teach this is Elihu's mission.

     9. clean—spotless.

     10. occasions—for hostility; literally, "enmities" (Job 13:24; 16:9; 19:11; 30:21).

     11. (Job 13:27).

     12. in this—view of God and His government. It cannot be that God should jealously "watch" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good.

     13. (Isa 45:9).

     14. Translate, "Yet, man regardeth it not"; or rather, as UMBREIT, "Yea, twice (He repeats the warning)—if man gives no heed" to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it; God therefore must try what affliction will effect (Joh 15:2; Ps 62:11; Isa 28:10, 13).

     15. slumberings—light is opposed to "deep sleep." Elihu has in view Eliphaz (Job 4:13), and also Job himself (Job 7:14). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (Ge 20:3).

     16. Literally, "sealeth (their ears) to Himself by warnings," that is, with the sureness and secrecy of a seal He reveals His warnings [UMBREIT]. To seal up securely (Job 37:7).

     17. purpose—Margin, "work." So Job 36:9. So "business" in a bad sense (1Sa 20:19). Elihu alludes to Job's words (Job 17:11). "Pride," an open "pit" (Job 33:18) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."

     18. his soul—his life.

     19. When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10); for the good of the godly.

     20. life—that is, the appetite, which ordinarily sustains "life" (Job 38:39; Ps 107:18; Ec 12:5). The taking away of desire for food by sickness symbolizes the removal by affliction of lust, for things which foster the spiritual fever of pride.

     21. His flesh once prominent "can no more be seen." His bones once not seen now appear prominent.

     22. destroyers—angels of death commissioned by God to end man's life (2Sa 24:16; Ps 78:49). The death pains personified may, however, be meant; so "gnawers" (see on Job 30:17).

     23. Elihu refers to himself as the divinely-sent (Job 32:8; 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23).

     24. Apodosis to Job 33:23.

     25-28. Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (1Pe 1:11, 12).

     26. Job shall no longer pray to God, as he complains, in vain (Job 23:3, 8, 9). True especially to the redeemed in Jesus Christ (Joh 16:23-27).

     27. he looketh—God. Rather, with UMBREIT, "Now he (the restored penitent) singeth joyfully (answering to "joy," Job 33:26; Ps 51:12) before men, and saith," &c. (Pr 25:20; Ps 66:16; 116:14).

     28. (See on Job 33:24); rather, as Hebrew text (English Version reads as the Margin, Hebrew, Keri, "his soul, his life"), "He hath delivered my soul . . . my life." Continuation of the penitent's testimony to the people.

     29. Margin, "twice and thrice," alluding to Job 33:14; once, by visions, Job 33:15-17; secondly, by afflictions, Job 33:19-22; now, by the "messenger," thirdly, Job 33:23.

     30. Referring to Job 33:28 (Ps 50:13).

     32. justify—to do thee justice; and, if I can, consistently with it, to declare thee innocent. At Job 33:33 Elihu pauses for a reply; then proceeds in Job 34:1.

     1. answered—proceeded.

     2. This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.

     3. palate—(See on Job 12:11; Job 33:2).

     4. judgment—Let us select among the conflicting sentiments advanced, what will stand the test of examination.

     5. judgment—my right. Job's own words (Job 13:18; 27:2).

     6. Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4, 5; 6:28). MAURER, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.

     7. (Job 15:16). Image from the camel.

     8. Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22, 23, 30; 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.

     9. with God—in intimacy (Ps 50:18, Margin).

     10. The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Ro 9:14; De 32:4; Ge 18:25).

     11. Partly here; fully, hereafter (Jer 32:19; Ro 2:6; 1Pe 1:17; Re 22:12).

     12. (Job 8:3). In opposition to Job, Job 34:5, will not—cannot.

     13. If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23).

     14, 15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [UMBREIT], "If He had regard to himself (only), and were to gather unto Himself (Ps 104:29) man's spirit, &c. (which he sends forth, Ps 104:30; Ec 12:7), all flesh must perish together," &c. (Ge 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.

     16. In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.

     17. "Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (2Sa 23:3).

     18. Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Ex 22:28). But MAURER with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.

     19. (Ac 10:34; 2Ch 19:7; Pr 22:2; Job 31:15).

     20. they—"the rich" and "princes" who offend God.

     21. God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (Job 7:12; 2Ch 16:9; Jer 32:19).

     22. shadow of death—thick darkness (Am 9:2, 3; Ps 139:12).

     23. (1Co 10:13; La 3:32; Isa 27:8). Better, as UMBREIT, "He does not (needs not to) regard (as in Job 34:14; Isa 41:20) man long (so Hebrew, Ge 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10, 11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.

     24. break in pieces— (Ps 2:9; Job 12:18; Da 2:21).

     25. Therefore—because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24).

     26. He striketh them—chasteneth.

     27, 28. The grounds of their punishment in Job 34:26. Job 34:28 states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.

     29. (Pr 16:7; Isa 26:3).

     30. Ensnared—into sin (1Ki 12:28, 30). Or rather, "enthralled by further oppression," Job 34:26-28.

     31. Job accordingly says so (Job 40:3-5; Mic 7:9; Le 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. UMBREIT and MAURER lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6).

     32. (Job 10:2; Ps 32:8; 19:12; 139:23, 24).

     33. Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [UMBREIT]; or as MAURER, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.

     34, 35. Rather, "men . . . will say to me, and the wise man (Job 34:2, 10) who hearkens to me (will say), 'Job hath spoken,'" &c.

     36. Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.

     37. clappeth . . . hands—in scorn (Job 27:23; Eze 21:17).

     2. more than—rather as in Job 9:2; 25:4: "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with Job 9:17; 16:12-17; 27:2-6. Job 4:17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.

     3. Rather, explanatory of "this" in Job 35:2, "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 (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; 22:17).

     4. companions—those entertaining like sentiments with thee (Job 34:8, 36).

     5-8. Elihu like Eliphaz (Job 22:2, 3, 12) 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.

     6. what doest—how canst thou affect Him?

     7. (Ps 16:2; Pr 9:12; Lu 17:10).

     5-8. Elihu like Eliphaz (Job 22:2, 3, 12) 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.

     9. (Ec 4:1.) Elihu states in Job's words (Job 24. 12; 30. 20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him.

     10-13. 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 (Job 35:13-16) 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 (Job 33:19-26). If the sufferer would apply to God with a humbled, penitent spirit, He would hear.

     11. 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.

     12. There—rather, "Then" (when none humbly casts himself on God, Job 35:10). They cry proudly against God, rather than humbly to 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 (Ps 10:4; Jer 13:17).

     13. vanity—that is, cries uttered in an unhumbled spirit, Job 35:12, which applies in some degree to Job's cries; still more to those of the wicked (Job 27:9; Pr 15:29).

     14. Although thou sayest thou shalt not see him—(as a temporal deliverer; for he did look for a Redeemer after death, Job 19:25-27; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), Job 7:7; 9:11; 23:3, 8, 9; yet, judgment . . . ; therefore trust . . . But the Hebrew favors MAURER, "How much less (will God . . . regard, Job 35:13), since thou sayest, that He does not regard thee." So in Job 4:19. Thus Elihu alludes to Job's words (Job 19:7; 30:20).

     15. As it is, because Job waited not trustingly and patiently (Job 35:14; Nu 20:12; Zep 3:2; Mic 7:9), God hath visited . . . ; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (Job 7:20; 11:6). MAURER translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," UMBREIT translates with the Rabbins, "multitude." GESENIUS reads with the Septuagint and Vulgate needlessly, "transgression."

     16. Apodosis to Job 35:15.

     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.

     4. I will not "speak wickedly for God," as the friends (Job 13:4, 7, 8) —that is, vindicate God by unsound arguments.

     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).

     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.

     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).

     13-15. Same sentiment as Job 36:11, 12, expanded.

     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.

     16. Rather, "He will lead forth thee also out of the jaws of a strait" (Ps 18:19; 118:5).

     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).

     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.).

     21. regard—literally, "turn thyself to."

     22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.

     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).

     25. See—namely, with wondering admiration [MAURER].

     26. (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.

     27, 28. The marvellous formation of rain (so Job 5:9, 10).

     28. abundantly—literally, "upon many men."

     29. (Job 37:5). God's marvels in thunder and lightnings.

     30. light—lightning.

     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.].

     1. At this—when I hear the thundering of the Divine Majesty. Perhaps the storm already had begun, out of which God was to address Job (Job 38:1).

     2. Hear attentively—the thunder (noise), &c., and then you will feel that there is good reason to tremble.

     3. directeth it—however zigzag the lightning's course; or, rather, it applies to the pealing roll of the thunder. God's all-embracing power.

     4. The thunderclap follows at an interval after the flash.

     5. (Job 36:26; Ps 65:6; 139:14). The sublimity of the description lies in this, that God is everywhere in the storm, directing it whither He will [BARNES]. See Ps 29:1-11, where, as here, the "voice" of God is repeated with grand effect. The thunder in Arabia is sublimely terrible.

     6. Be—more forcible than "fall," as UMBREIT translates Ge 1:3.

     7. In winter God stops man's out-of-doors activity.

     8. remain—rest in their lairs. It is beautifully ordered that during the cold, when they could not obtain food, many lie torpid, a state wherein they need no food. The desolation of the fields, at God's bidding, is poetically graphic.

     9. south—literally, "chambers"; connected with the south (Job 9:9). The whirlwinds are poetically regarded as pent up by God in His southern chambers, whence He sends them forth (so Job 38:22; Ps 135:7). As to the southern whirlwinds (see Isa 21:1; Zec 9:14), they drive before them burning sands; chiefly from February to May.

     10. the breath of God—poetically, for the ice-producing north wind.

     11-13. How the thunderclouds are dispersed, or else employed by God, either for correction or mercy.

     12. it—the cloud of lightning.

     13. Literally, "He maketh it (the rain-cloud) find place," whether for correction, if (it be destined) for His land (that is, for the part inhabited by man, with whom God deals, as opposed to the parts uninhabited, on which rain is at other times appointed to fall, Job 38:26, 27) or for mercy. "If it be destined for His land" is a parenthetical supposition [MAURER]. In English Version, this clause spoils the even balance of the antithesis between the "rod" (Margin) and "mercy" (Ps 68:9; Ge 7:1-24).

     14. (Ps 111:2).

     15. when—rather, "how."

     16. Hebrew, "Hast thou understanding of the balancings," &c., how the clouds are poised in the air, so that their watery gravity does not bring them to the earth? The condensed moisture, descending by gravity, meets a warmer temperature, which dissipates it into vapor (the tendency of which is to ascend) and so counteracts the descending force.

     17. thy garments, &c.—that is, dost thou know how thy body grows warm, so as to affect thy garments with heat?

     18. with him—like as He does (Job 40:15).

     19. Men cannot explain God's wonders; we ought, therefore, to be dumb and not contend with God. If Job thinks we ought, "let him teach us, what we shall say."

     20. What I a mortal say against God's dealings is not worthy of being told HIM. In opposition to Job's wish to "speak" before God (Job 13:3, 18-22).

     21. cleanseth—that is, cleareth the air of clouds. When the "bright light" of the sun, previously not seen through "clouds," suddenly shines out from behind them, owing to the wind clearing them away, the effect is dazzling to the eye; so if God's majesty, now hidden, were suddenly revealed in all its brightness, it would spread darkness over Job's eyes, anxious as he is for it (compare, see on Job 37:19) [UMBREIT]. It is because now man sees not the bright sunlight (God's dazzling majesty), owing to the intervening "clouds" (Job 26:9), that they dare to wish to "speak" before God (Job 37:20). Prelude to God's appearance (Job 38:1). The words also hold true in a sense not intended by Elihu, but perhaps included by the Holy Ghost. Job and other sufferers cannot see the light of God's countenance through the clouds of trial: but the wind will soon clear them off, and God shall appear again: let them but wait patiently, for He still shines, though for a time they see Him not (see on Job 37:23).

     22. Rather, "golden splendor." MAURER translates "gold." It is found in northern regions. But God cannot be "found out," because of His "Majesty" (Job 37:23). Thus the twenty-eighth chapter corresponds; English Version is simpler.

     23. afflict—oppressively, so as to "pervert judgment" as Job implied (see on Job 8:3); but see on Job 37:21, end of note. The reading, "He answereth not," that is, gives no account of His dealings, is like a transcriber's correction, from Job 33:13, Margin.

     24. do—rather, "ought."