Job 36

36:1-4 Elihu only maintained that the affliction was sent for his trial; and lengthened because Job was not yet thoroughly humbled under it. He sought to ascribe righteousness to his Maker; to clear this truth, that God is righteous in all his ways. Such knowledge must be learned from the word and Spirit of God, for naturally we are estranged from it. The fitness of Elihu's discourse to the dispute between Job and his friends is plain. It pointed out to Job the true reason of those trials with which he had been pointed out to Job the true reason of those trials with which he had been visited. It taught that God had acted in mercy towards him, and the spiritual benefit he was to derive from them. It corrected the mistake of his friends, and showed that Job's calamities were for good.

Chapter 36 Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God’s dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it. He urges many reasons, taken from the wisdom and righteousness of God, his care of his people, and especially his greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. Here we have, I. His preface, (v. 2-4). II. The account he gives of the methods of God’s providence towards the children of men, according as they conduct themselves (v. 5–15). III. The fair warning and good counsel he gives to Job thereupon (v. 16–21). IV. His demonstration of God’s sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to him in his dealings with us (v. 22–33). This he prosecutes and enlarges upon in the following chapter.Verses 1-4 Once more Elihu begs the patience of the auditory, and Job’s particularly, for he has not said all that he has to say, but he will not detain them long. Stand about me a little (so some read it), v. 2. "Let me have your attendance, your attention, awhile longer, and I will speak but this once, as plainly and as much to the purpose as I can." To gain this he pleads, 1. That he had a good cause, and a noble and very fruitful subject: I have yet to speak on God’s behalf. He spoke as an advocate for God, and therefore might justly expect the ear of the court. Some indeed pretend to speak on God’s behalf who really speak for themselves; but those who sincerely appear in the cause of God, and speak in behalf of his honour, his truths, his ways, his people, shall be sure neither to want instructions (it shall be given them in that same hour what they shall speak) nor to lose their cause or their fee. Nor need they fear lest they should exhaust their subject. Those that have spoken ever so much may yet find more to be spoken on God’s behalf. 2. That he had something to offer that was uncommon, and out of the road of vulgar observation: I will fetch my knowledge from afar (v. 3), that is, "we will have recourse to our first principles and the highest notions we can make use of to serve any purpose." It is worth while to go far for this knowledge of God, to dig for it, to travel for it; it will recompense our pains, and, though far-fetched, is not dear-bought. 3. That his design was undeniably honest; for all he aimed at was to ascribe righteousness to his Maker, to maintain and clear this truth, that God is righteous in all his ways. In speaking of God, and speaking for him, it is good to remember that he is our Maker, to call him so, and therefore to be ready to do him and the interests of his kingdom the best service we can. If he be our Maker, we have our all from him, must use our all for him, and be very jealous for his honour. That his management should be very just and fair (v. 4): "My words shall not be false, neither disagreeable to the thing itself nor to my own thoughts and apprehensions. It is truth that I am contending for, and that for truth’s sake, with all possible sincerity and plainness." He will make use of plain and solid arguments and not the subtleties and niceties of the schools. "He who is perfect or upright in knowledge is now reasoning with thee; and therefore let him not only have a fair hearing, but let what he says be taken in good part, as meant well." The perfection of our knowledge in this world is to be honest and sincere in searching out truth, in applying it to ourselves, and in making use of what we know for the good of others.

CHAPTER 36Job 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.

"\nElihu also proceeded, and said. Or "added" {f} what follows to his former discourses; pausing a while to see whether Job would make any reply to what he had already said; but perceiving he had no inclination to do it, and having more upon his mind to deliver, went on with his discourse.