scripture Bible Commentaries
scripture.how Home / Bible Commentaries / Matthew Henry's Complete Commentary / Job Chapter 36

Matthew Henry's Complete Commentary · Job Chapter 36

Optimized commentary reader

Open comparison view

Chapter commentary

Job Chapter 36

Language status EN KO JA ZH-S ZH-T
EN 日本語 Two-language compare
Read the passage 33 verses aligned to the original 384 cross-references 2 section headings

서론

Untitled

Open passage

日本語

ヨブ記36章

エリフは、ヨブが弁明のしようのなかったいくつかの軽率な発言について彼を広く戒めた後、ここでより一般的に、神の彼に対する取り扱いに関する彼の概念を正すために来る。彼のほかの友人たちは、彼が悪者であるゆえに、それゆえ彼の苦しみがこれほど大きく、これほど長いと主張し続けた。しかしエリフはただ、その苦しみは彼の試みのために送られ、それゆえヨブがまだその下で十分にへりくだっておらず、それに十分に適応していなかったから延ばされたと主張したのみであった。彼は多くの理由を促す。神の知恵と義、その民への配慮、特にその偉大さと全能の力から取られたものを。これをもって、この章と次の章において、彼は彼に神の御手に服することを勧める。ここでわたしたちは持つ、 一、彼の序言（ヨブ記36:2-4）。 二、彼が人の子どもたちに対する神の摂理の方法について、彼らがどのように振る舞うかに応じて与える説明（ヨブ記36:5-15）。 三、これに基づいて彼がヨブに与える公平な警告と良い忠告（ヨブ記36:16-21）。 四、彼の神の主権と全能の実証。彼は一般の摂理のはたらきにおいてその実例を与える。そしてそれはわたしたちがすべて、神のわたしたちに対する取り扱いにおいて神に服すべき理由である（ヨブ記36:22-33）。

これを彼は次の章で追求し、詳しく論じる。

English original

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, Job 36:2-4. II. The account he gives of the methods of God's providence towards the children of men, according as they conduct themselves, Job 36:5-15. III. The fair warning and good counsel he gives to Job thereupon, Job 36:16-21. 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, Job 36:22-33. This he prosecutes and enlarges upon in the following chapter.

1-33

The Address of Elihu (1520 BC)

Open passage

日本語

エリフの演説（紀元前1520年）

¹ エリフはさらに進めて言った。 ² 私を少し待て。私は神に代わって語るべきことがなおあることをあなたに示そう。 ³ 私は私の知識を遠くから携えて来よう。私の造り主に義を帰しよう。 ⁴ まことに私の言葉は偽りではない。完全な知識を持つ者があなたと共にいる。

もう一度エリフは聞き手の、特にヨブの忍耐を乞う。彼は語るべきことをすべて語ったのではない。しかし彼らを長く引き留めない。「私の回りに少し立て」（ある者の読むように、ヨブ記 36:2）。「私にあなたの耳、あなたの注意をしばらく与えよ。私はこの一度だけ、できる限り平明に、的を射て語ろう」。これを得るために彼は弁明する。1. 彼が良い訴えを持っていたこと、貴重で非常に実り豊かな主題。「私は神に代わって語るべきことがなおある」。彼は神の弁護者として語った。それゆえに法廷の耳を正当に期待できた。実際、神に代わって語るとふりする者もいる。しかし実際には自分自身のために語る。しかし神の訴えに誠実に現れ、神の誉れ、神の真理、神の道、神の民のために語る者は、教えを欠かず（「それは同じ時にあなたがたの語るべきことがあなたがたに与えられる」）、その訴えやその報酬を失わないことを確信するであろう。また、その主題を尽くす恐れもない。これまでいくら語った者でも、神に代わって語るべきさらに多くを見出すであろう。2. 彼が並外れたものを提供しようとしていたこと、世間の観察の道から外れたもの。「私は私の知識を遠くから携えて来よう」（ヨブ記 36:3）。すなわち「私たちは最初の原理と、何らかの目的に仕えるために用いうる最高の概念に訴えよう」。神に関するこの知識のために遠くへ行く、それを掘る、それのために旅をすることは価値がある。それは私たちの苦労に報いる。遠くから携えられても、高く買いすぎることはない。3. 彼の目的が疑いなく正直であったこと。というのも彼が目指したのはすべて、その造り主に義を帰すること、神がそのすべての道において正しいという真理を維持し清めることであった。神について語り、神のために語るにおいて、神が私たちの造り主であることを思い出し、かく呼び、それゆえに神と神の国の利益のために最善の奉仕をする準備ができていることは良いこと。もし神が私たちの造り主なら、私たちはすべてを神から持ち、すべてを神のために用い、神の誉れのために非常に熱心でなければならない。その管理が非常に公正で公正であるべきこと（ヨブ記 36:4）。「私の言葉は偽りではない」。事柄そのものにも、私自身の思いや理解にも不適合でない。「私は真理のために争っている。そして真理のために、あらゆる可能な誠実さと平明さをもって」。彼は平明で堅実な論拠を用い、学校の難解な論点や細部は用いない。「完全または正直な知識を持つ者が今あなたと論じている。それゆえに彼に公正な聞き耳を与えるだけでなく、彼の語ることが良いつもりで語られたとして良く受け取られるように」。この世における私たちの知識の完全は、真理を探し出すにおいて、それを自分自身に適用するにおいて、そして私たちの知ることを他者の善のために用いるにおいて、正直で真摯であること。

⁵ 見よ、神は力ある方であり、何者もさげすまれない。神は力と知恵において力ある方。 ⁶ 神は邪悪な者のいのちを保たれない。しかし貧しい者に正しい道を与えられる。 ⁷ 神はその目を義人から退けられない。彼らは王たちと共に王座にある。まことに神は彼らをとこしへに堅く立てられる。彼らは高くされる。 ⁸ もし彼らが足かせで縛られ、苦難の綱で捕えられたとしても。 ⁹ その時神は彼らのわざを示し、彼らの越えた違反を。 ¹⁰ 神は彼らの耳を開いて戒めを聞かせ、不義から返るように命じられる。 ¹¹ もし彼らが従って仕えるなら、彼らは繁栄のうちに日々を過ごし、楽しみのうちに年を過ごす。 ¹² しかしもし彼らが従わないなら、彼らは剣によって滅び、知識なく死ぬ。 ¹³ しかし心の中の偽善者たちは怒りを積み上げる。神が彼らを縛る時に彼らは叫ばない。 ¹⁴ 彼らは若くして死に、彼らのいのちは汚れた者たちの中にある。

エリフは神に代わって語り、特にその造り主に義を帰するために、ここで神の摂理のすべての配慮は、その意志の永遠の計画に従うだけでなく、公正の永遠の規則に従うことを示す。神は正しい支配者として行動される。というのも、

一、神はその最も取るに足らない臣民に気を配ることを卑しいと思われない。貧しさや不明瞭さはだれをも神の恵みから遠ざけない。もし人が力あるなら、彼らは身分がなく、目立たない者たちを誇り高く軽蔑的に見がち。しかし「神は力ある方」、無限にそうであり、それでも「何者もさげすまれない」（ヨブ記 36:5）。神は最も取るに足らない者の事に気を配るためにへりくだり、彼らに正義を行い、親切を示す。ヨブは神が直ちに彼のために現れなかったので、自分と自分の訴えが軽んじられたと思った。「いや」とエリフは言う、「神は何者もさげすまれない」。これは私たちがすべての人を尊ぶべき良い理由。神は「力と知恵において力ある方」。しかしわずかの力と知恵しか持たない者たちを、もし正直に意図するなら、軽蔑的に見ない。いな、この理由のゆえに神は何者もさげすまれない。神の知恵と力は議論の余地なく無限であり、それゆえにその恵みのへりくだりは神への減少となりえない。賢く良い者はだれをも軽蔑と軽べつで見ない。

二、神は最も大いなる者であっても、もし悪いなら是認されない（ヨブ記 36:6）。「神は邪悪な者のいのちを保たれない」。そのいのちが延ばされるかもしれないが、神の摂理の特別の配慮の下ではなく、ただその普通の保護の下に。ヨブは「邪悪な者は生き、年老い、力ある力を持つ」と言った（ヨブ記 21:7）。「いや」とエリフは言う、「神は邪悪な者たちが年老いることをまれに許される。彼らが期待したほど長くそのいのちを保たれない。またその快い満足と共には保たれない—それはまことに私たちのいのちである。そして彼らの保護は怒りの日のための保存にすぎない」（ローマ人への手紙 2:5）。

三、神は常に、どのような点で損なわれた者をも正す準備ができており、彼らの訴えを弁護される（ヨブ記 36:6）。「神は貧しい者に正しい道を与えられる」。その迫害者たちの上に彼らの争いを復讐し、彼らが強奪したものの返還を彼らに強いる。もし人々が損なわれた貧しい者を正さないなら、神はされる。

四、神はその良い臣民の保護に特別の配慮を取られる（ヨブ記 36:7）。神は彼らを見るだけでなく、決して彼らから目を離されない。「神はその目を義人から退けられない」。彼らが時に見捨てられ、忘れられたように見え、摂理の見落かしのように見えることが彼らに起こっても、天の父の優しい注意深い目は決して彼らから退かれない。もしその目が義務において常に神に向かっていれば、神の目は常にあわれみにおいて私たちの上にある。そして私たちが最低の時にさえ、私たちを見過ごされない。

  1. 神は時に良い人々を信頼と名誉の地位に進められる（ヨブ記 36:7）。「彼らは王たちと共に王座にある」。そしてすべての束が彼らの束に頭を下げる。義人が名誉と力の地位に進められる時、それは彼らへのあわれみ。神の恵みは彼らの中に、昇進に伴う誘惑に対して彼らを武装させ、それが彼らに与える善を行う機会を改善する力を与える。それは彼らの上に置かれた者たちへのあわれみでもある。「義人が治める時、都は喜ぶ」。もし義人が進められるなら、彼らは堅く立てられる。名誉の中で良い良心を保つ者は確かな地に立つ。そして高い所は他の者にとって滑りやすい地であるのと同じように、彼らにとっては滑りやすい地ではない。しかし、この世で良い人が大いなる人にされるのを私たちは見ることは多くないので、これは義人がその贖い主が「後の日に地の上に立たれる」時に昇るであろう名誉を指すと思われる。その時にのみ彼らは永遠に高くされ、永遠に堅く立てられる。その時に彼らはすべて太陽のように輝き出で、私たちの神に王と祭司とされる。

  2. もし神がかつて彼らを苦難にもたらすなら、それは彼らの魂の善のためである（ヨブ記 36:8-10）。ある良い人々は名誉と力に進められるが、他の者たちは苦難にある。さて観察せよ。(1) 仮定された苦難（ヨブ記 36:8）。「もし彼らが足かせで縛られ」れば、ヨセフのように獄に入れられ、あるいは他のいかなる「苦難の綱」に「捕えられ」れば、痛みと病気によって制限され、貧困によって妨げられ、その計画において縛られ、すべてのあがきにもかかわらず、長くこの苦難に保たれる。これがヨブの場合であった。彼は捕えられ、速く保たれた。「苦悩の綱の中で」（ある者の読むように）。しかし観察せよ。(2) 神がその民をかかる苦難にもたらすにおいて持つ目的。それは彼らの魂の益のため。その考慮は私たちを苦難に和解させ、それを良く思わせる。神が私たちを苦しめられる時に意図される三つの事。[1] 過去の罪を私たちに示し、思い出させること。その時神は彼らに以前彼らが見なかった彼らの中の誤っているものを示される。神は罪の事実を彼らに示される。「神は彼らのわざを示される」。罪は私たち自身のわざ。もし私たちの中に何か良いものがあるなら、それは神のわざ。そして私たちは罪によってどのようなわざをしたかを見るに関心がある。神は罪の過ちを示される。神の律法の「彼らの違反」を。そして合わせて罪の罪悪さ、「彼らが越えたこと」。彼らが限度を超えて罪深かったことを。真の悔い改め者は自分自身に負担をかけ、自分の罪を軽くせず、重くし、自分がそれにおいて越えたことを認める。苦難は時に罪に対応する。しかしそれは良心を目覚めさせ、人々に考察を促すのに役立つ。[2] 私たちの心を現在の教えを受け入れるように向けること。「その時神は彼らの耳を開いて戒めを聞かせられる」（ヨブ記 36:10）。神が懲らされる者を教えられる（詩篇 94:12）。そして苦難は人々が学ぶことを喜ぶようにし、ろうを柔らかにして、印章の印象を受けるようにする。しかしそれは自らそうするのではなく、神の恵みがそれと共に、それによって働くことによって。耳を開かれるのは神である。心を開かれるのも神である。ダビデの鍵を持つ方。[3] 将来の不義から私たちを引き留め、遠ざけること。これが苦難の送られた使い道。それは「不義から返る」命令。もはや罪とかかわりを持たず、それへの嫌悪と、もはやそれに返らないという決心をもってそれから返ること（ホセア書 14:8）。

  3. もし苦難がそのわざをなし、それが送られた目的を達成するなら、神は彼らが苦しめられた時にしたがって、再び彼らを慰められる（ヨブ記 36:11）。「もしかれらが従って仕えるなら」。もし彼らが神の目的に従い、これらの配慮において神の計画に仕えるなら。もし苦難が取り除かれた時、彼らがその痛みの下にあった時と同じ良い心の中にあり続け、その時に立てた誓いを果たすなら。もし彼らが神の命令—特に神の奉仕と礼拝に関する—への従順の中に生き、すべての実例において神への義務の良心を作るなら。「その時彼らは再び繁栄のうちに日々を過ごし、真の楽しみのうちに年を過ごす」。敬虔は繁栄と楽しみへの唯一の確かな道。これは確かな真理。しかし信じる者は少ない。もしあなたがたが忠実に神に仕えるなら、(1) 私たちは外面の繁栄の約束を持つ。現在のいのちの約束とその慰めを。神の栄光と私たちの善のための範囲で。そしてだれがそれ以上を望むのか。(2) 私たちは内なる楽しみの所有を持つ。神との交わりの慰めと良い良心。そして神の律法を愛する者の大いなる平安。もしあなたがたが常に主にあって喜ばず、永遠のいのちの望みにおいて喜ばないなら、それは私たち自身の過ち。そして私たちはどのようなより良い楽しみの中に年を過ごしえようか。

  4. もし苦難がそのわざをなさないなら、彼らは精錬の火がしないなら消費の火が勝つまで、炉が七倍熱くされることを期待せよ（ヨブ記 36:12）。「もし彼らが従わないなら」。もし彼らがその苦難によって良くされず、回収され、改革されないなら。彼らは神の怒りの剣によって滅びる。神のむちが治せない者を神の剣は殺す。そして精錬の火がしないなら消費の火が勝つ。というのも神がさばかれる時に勝つから。もし「アハズがその苦悩において、なお主に対して過ちを犯す」なら、「これこそアハズ王—滅びのために印された者—である」（歴代志第二 28:22、エレミヤ書 6:29,30）。神はその苦難によって彼らに教えようとされた。しかし彼らは教えを受けず、与えられたヒントを取らなかった。それゆえに「彼らは知識なく死ぬ」。彼らが気づく前に。それ以上の前の通知なしに。あるいは「彼らは知識がなかったゆえに死ぬ」。彼らが祝福されていた知識の手段にもかかわらず。「知識なく死ぬ」者は恵みなく死に、永遠に滅ぼされる。

五、神は偽善者たち—神の国の秘密の敵—に滅びをもたらされる（エリフがヨブ記 36:12 で描写したような）。彼らは前にエリフが語った義人の中に数えられていたが、神に従わず、不従順と暗やみの子らとして、怒りと滅びの子らとなる。これらは「心の中の偽善者たち、怒りを積み上げる者」（ヨブ記 36:13）。偽善の性質を見よ。それは心にある。外面は神と宗教のために見える時、心は世と肉のために。見せかけの聖徒、言葉の聖徒である多くの者が心の偽善者。その泉は腐敗しており、そこには悪い宝がある。偽善の危害性を見よ。偽善者たちは「怒りを積み上げる」。彼らは毎日神を怒らせることをしており、大いなる日にすべて一緒に精算されるであろう。「彼らは怒りの日に向かって怒りを蓄える」（ローマ人への手紙 2:5）。彼らの罪は「神の宝物の中に蓄えられる」（申命記 32:34、ヤコブ 5:3）。蒸気として上がるものは大雨として下りるように、悔い改められない限り、罪として上がるものは怒りとして下りる。彼らは富を積み上げる、長所を積み上げると思っている。しかし宝が開かれる時、怒りを積み上げていたことが分かるであろう。観察せよ。1. 怒りを積み上げるために彼らがなすこと。何がかくも怒らせるのか。それはこれ。「神が彼らを縛られる時に」—苦難の綱で縛られる時に—「彼らは叫ばない」。彼らの心はかたくなであり、頑固でへりくだらず、神に叫び、神に申し出ない。彼らは木や石のように鈍感で無感覚。主の懲らしめをさげすむ。2. その怒りの効果は何か。「彼らは若くして死に、彼らのいのちは汚れた者たちの中にある」（ヨブ記 36:14）。これが偽善者たちの受ける分。キリストが多くの灾いを宣告された相手。もしかれらが不悔改のままであるなら、(1) 彼らは突然の死に死ぬ。「若くして死ぬ」。死が最も驚きである時に。そして死（その結果）は常に偽善者にとってかくである。若くして死ぬ者が生きることを希望した時に死ぬように、偽善者は死ぬ時に、天に行くことを希望していたのに地獄に行く。「邪悪な人が死ぬ時、その期待は滅びる」。(2) 彼らは第二の死に死ぬ。「彼らのいのち」—死後の（そうここに入るから）—「汚れた者たちの中にある」。もっとも悪く卑しい罪人たちの中に。そのもっともらしい信仰告白にもかかわらず。「ソドムの者たちの中に」（余白）。かかる汚れた者たち。「異なる肉の後に追い求め、永遠の火の復讐を受ける例として示された」（ユダ 1:7）。邪悪な者の魂は死後に生きる。しかし彼らは汚れた者たち—汚れた霊たち、悪魔とその御使いたち—の中に生きる。新しいエルサレム—「汚れたものは何もそれに入れない」—から永遠に隔てられて。

¹⁵ 神はその苦難の中で貧しい者を救い出し、抑圧の中で彼らの耳を開かれる。 ¹⁶ まことに、神はあなたを狭い所から広い所—狭さのない所—に移そうとされた。そしてあなたの食卓に置かれるべきものは豊かさに満ちて。 ¹⁷ しかし、あなたは邪悪な者のさばきを満たした。さばきと正義があなたを捕える。 ¹⁸ 怒りがあるから、気をつけよ。神がその打撃であなたを取り去られないように。その時大いなる身代金もあなたを救い出せない。 ¹⁹ 神はあなたの富を重んぜられるであろうか。いな、金も、力のすべての勢いも。 ²⁰ 民がその所で断たれる夜を願うな。 ²¹ 気をつけよ、不義を顧みるな。あなたは苦難よりもむしろこれを選んだからである。 ²² 見よ、神はその力によって高くされる。彼のように教える者があろうか。 ²³ だれが神にその道を命じたか。だれが『あなたは不義を行った』と言いえようか。

エリフはここでより密接にヨブに来る。そして、

一、もしヨブがその苦難の下で十分にへりくだっていたら、神がこれより前に彼のためになさったであろうことを彼に告げる。「私たちは皆、神が『苦難の中で貧しい者を救い出す』（ヨブ記 36:15）においてどれほど準備ができているかを知っている。神は常にそうであった。霊において貧しい者、砕かれ悔いる心の者を、神は優しさをもって見られ、彼らが苦難にある時、助ける準備ができておられる。神は『彼らの耳を開かれる』。彼らに喜びと楽しみを聞かせられる。『抑圧』の中でさえ。神がまだ彼らを救出しない間、神は彼らに良い言葉、慰めの言葉を語られる。彼らの信仰と忍耐の励ましのために、彼らの恐れを沈めるために、彼らの悲しみを均衡させるために。「まことに」（ヨブ記 36:16）「神はもしあなたがその摂理に服し、よく振る舞っていたなら、あなたにもかくしただろう。神はあなたを救い出し、慰めただろう。そして私たちはこれらの訴えを一つも持たなかったであろうに。もしあなたが神の御心に自分を合わせていたなら、あなたの自由と豊かさは有利な条件と共に回復されたであろうに」。1. 「あなたは広げられ、この病気と恥辱によってかく制限されなかったであろう。『神はあなたを狭さのない広い所に移されたであろう』。そしてあなたはかくも押しつぶされ、すべての測度を壊されなかったであろうに」。2. 「あなたは富まされ、この貧しい状態に残されなかったであろう。あなたの食卓は豊かに備えられ、便利な食物だけでなく、最上の小麦」（申命記 32:14）「と最も太った肉とで」。心に留めよ。もし私たちがより良ければ、すべての点で私たちにより良くあるだろうことを考えることは、私たちをその苦難の下で沈黙させるべき。もしあなたがたが苦難の終わりに答えていたなら、苦難は取り除かれたであろう。そして救いはもしあなたがたがそれの準備ができていたなら来たであろう。もしあなたがたがよく振る舞っていたなら、神はあなたがたのために良くしたことであろう（詩篇 81:13,14、イザヤ書 48:18）。

二、エリフはヨブが自分自身の光の中に立ったことを告発し、彼を彼自身の苦悩の継続の原因とする（ヨブ記 36:17）。「しかし、あなたは邪悪な者のさばきを満たした」。すなわち「あなたが実際に何であれ、この事においてあなたは邪悪な人のように振る舞った。邪悪な人のように語り、行い、彼らを喜ばせ、彼らの訴えに仕えた。それゆえにさばきと正義があなたを邪悪な人として捕える。あなたが彼らと共に歩き、あたかもあなたが彼らの利益にあるかのように行動し、援助し是認したから」。パトリック監督のように。「あなたは邪悪な者の訴えを維持した。そして人の訴えがかくであるように、神のさばきも彼の上にあるであろう」。誤った側にいることは危険。反逆の加担者は首謀者として扱われる。

三、エリフは彼がその頑固を続けないように戒める。彼はこの趣旨でいくつかの良い戒めを与える。

  1. 神の復讐を軽く見、あたかもそれの危険がないかのように安心しないこと（ヨブ記 36:18）。「怒りがあるから」—すなわち「神はその支配に与えられるすべての侮辱を感じる正しい支配者であり、天から人々のすべての不敬虔と不義に対してその怒りを啓示し、あなたが神の不快の下にあると恐れる理由があるから」—「気をつけよ。神がその打撃であなたを突然取り去られないように。そして賢くあって、素早く神と和睦し、神の怒りをあなたから立ち去らせよ」。この趣旨の警告をヨブは友人たちに与えた（ヨブ記 19:29）。「剣を恐れよ。怒りは剣の罰をもたらすから」。かく論争者は、あまりにも大胆に、互いに神のさばきに縛りつけ、その怒りで互いに脅しがち。しかし良い良心を保つ者は誇り高い者の無力な脅しを恐れる必要はない。しかしこれはヨブへの親切な戒めであり、必要であった。良い人々でさえ神の怒りの恐れによってその義務に保たれる必要がある。「あなたは賢く良い人である。しかし気をつけよ。神があなたを取り去られないように。最も賢く最も良き者でさえ、神の打撃に値するものをその中に十分持っているから」。

  2. もし神の怒りが彼に向かって燃え上がったなら、その打撃を逃れる方法を見出しうると自分に約束しないこと。(1) 金による逃れはない。銀や金のような朽ちるもので赦しを買うことはない。「神があなたと共にさばきに入られる時、大いなる身代金もあなたを救い出せない」。神の正義は買収できず、神の正義の執行者も。神は「あなたの富を重んぜられ、それから罰の換金を取られるであろうか。いな、金も」（ヨブ記 36:19）。もしあなたがかつて持ったほどの富を持っていたとしても、それはあなたを楽にせず、神の怒りの打撃からあなたを守らないであろう。「富は益とならない」その日において（箴言 11:4）。詩篇 49:7,8 を見よ。(2) 救出による逃れはない。「もしあなたのすべての力の軍勢があなたの命令の下にあり、神の復讐の手からあなたを奪い出すためにこれほど多くのしもべや家臣を集めうるとしても、それはすべてむなしい。神はそれを顧みられない。『神の手から救い出せる者はない』」。(3) 潜伏による逃れはない（ヨブ記 36:20）。「夜を願うな」。夜はしばしば敗北した軍勢の撤退に有利であり、それを覆う。神の義なるさばきからかく逃れられると思ってはならない。「暗やみも神から隠れない」（詩篇 139:11,12）。ヨブ記 34:22 を見よ。「夜に人々がその所に退き、床に上り、それゆえに彼らに発見されることを逃れるのが容易であるからといって、神もまたその所に上り、あなたを見られないと思うな。いや。神は『まどろみもせず、眠りもされない』。神の目は人々の子らの上に、すべての場所だけでなく、すべての時に開かれている。岩も山も私たちを神の目から覆えない」。ある者はこれを死の夜と理解する。それは人々が「その所から断たれる」夜であり、ヨブは雇人が夕方を待つように、その夜を切に求めた（ヨブ記 7:2）。「しかし、そうしてはならない」とエリフは言う。「あなたは死の夜が何であるかを知らないから」。死を自分の神の怒きからの避難所とする希望において、死を熱望して願う者は、おそらく誤るであろう。怒りがその夜にまで追う者たちがいる。

  3. これまで彼が苦難に服すべきであった時に固執した、神とその摂理との正当でない口論を続けないこと（ヨブ記 36:21）。「気をつけよ。自分の霊をよく見よ。不義を顧みるな」。ある者の読むように、それに返るな。「もしそうするなら、それはあなたの危うさ」。私たちは決して罪について好意的な思いをするあえてしてはならない。決してそれにふけらず、自分自身をそれに許さない。エリフはヨブがこの戒めを必要とすると思う。彼が「苦難よりもむしろ不義を選んだ」から。すなわち、苦難に服することによってそれを砕くよりも、神と争うにおいて自分の誇りと気分を喜ばせることを選んだから。より一般的に取って、苦難よりも不義を選ぶ者は非常に愚かな選択をすると観察できる。その悩みを罪深い楽しみによって和らげ、罪深い追求によって富を増やし、罪深い計画によって悩みを逃れ、良心に逆らう罪深い妥協によって義のために受ける苦難を避ける者は、悔いる選択をする。最も小さい罪の中には最も大いなる苦難よりも多くの悪があるから。それは悪であり、ただ悪だけ。

  4. 神に指図し、神にその尺度を与えることをあえてしないこと（ヨブ記 36:22,23）。「見よ、神はその力によって高くされる」。すなわち「神は望む者を立て、引き下げ、それゆえにあなたや私が神と争うことではない」。私たちが神を大きくすればするほど、私たちは自分自身をへりくだらせ、低くする。さて考慮せよ。(1) 神は絶対の主権者。「神はご自身の力によって高くされる」。他から引き出された力によってではなく。神は望む者を高くされる。苦しめられ投げ倒された者を高くされる。神がその民に与える力と力によって。それゆえに「だれが神にその道を命じたか」。神の道において神の上に立つ者があろうか。神がその委譲を受け、説明責任を負う上位の者があろうか。いや。神ご自身が至上で独立。「だれが神にその道を思い出させるか」（ある者の読むように）。永遠の思いは想起する者を必要とするのか。いな。神ご自身の道も私たちの道と同様に、常に神の前に。神はだれからも命令や指示を受けなかった（イザヤ書 60:13,14）。だれにも説明責任を負わない。神はすべての被造物にその道を命じられる。それゆえに私たちが神にその道を命じず、世界を治めるのに適した方にそれを任せよう。(2) 神は比類なき教師。「彼のように教える者があろうか」。光、真理、知識、教えの泉である方を私たちが教えることは不条理。「人に知識を教える方—だれもできないほどに—が、ご存じないことがあろうか」（詩篇 94:9,10）。私たちは太陽にろうそくを灯すのか。観察せよ。エリフが支配者としての神に栄光を与えようとする時、彼は教師として神を讃える。支配者は教えなければならないから。神はそうされる。神は人の綱をもって縛られる。この点においても他の点においても、神は並ぶ者のない方。ご自身の行動を導くのにご自身ほど適した者はいない。神はなすべきことを知り、最善のためにそれをなす方法を知り、情報や助言を必要としない。ソロモン自身でさえ助言する枢密院を持った。しかし王の王は持たない。また私たちの行動を導くのに適した者もいない。神ほどに。神ほどの権威と説得力のある証拠をもって、かくもへりくだりとあわれみをもって、かくも力と効力をもって教える者はいない。神は聖書によって教えられる。それは最良の本。神はその子によって。そして彼は最良の師。(3) 神はそのすべての手続きにおいて非の打ち所なく正しい。「だれが『あなたは不義を行った』と言いえようか」。あえて言う者がいないのではなく（多くの者が不義を行い、それを告げる者は危険を冒す）、言いえる者がいない。すなわち、言う理由を持つ者がいない。言い、証明できる者がいない。王の王は不正をなしえないという格言は、疑いなく、制限なしに真実。

²⁴ あなたは神のわざをほめたたえよと覚えよ。それは人が見つめるものである。 ²⁵ すべて人がこれを見る。人は遠くからこれを見る。 ²⁶ 見よ、神は大いなる方であり、私たちは神を知らない。神の年の数も探り出せない。 ²⁷ 神は水のしたたりを小さくされるからである。神はその蒸気にしたがって雨を注がれる。 ²⁸ 雲がしたたらせ、人に豊かに滴らす。 ²⁹ だれか雲の広がり、あるいは神の天幕の音を理解しえようか。 ³⁰ 見よ、神はその上に光を広げ、海の底をおおわれる。 ³¹ 神はそれらによって民をさばかれる。神は豊かに食物を与えられる。 ³² 神は雲で光をおおわれ、間に入る雲によって輝かないように命じられる。 ³³ その音はそれについて告げる。家畜もまたその蒸気について告げる。

エリフはここで神についての大いなる高い思いをヨブに抱かせようと努め、それによって彼をその摂理への喜んでの服従に説得する。

一、彼は神のわざを、一般的に、輝かしく顕著なものとして表現する（ヨブ記 36:24）。そのすべてのわざがそう。神は卑しいことは何もなさらない。これは私たちが特に私たちに関するその摂理のすべての働きに服すべき良い理由。その目に見えるわざ—自然のわざ、世界に関するわざ—は私たちが讃え、称賛するものであり、その中に造り主の知恵、力、善を観察する。それでは私たちに関する神の配慮や、私たちの事に関するその意志の計画に欠点を見出すであろうか。私たちはここで「神のわざを考えよ」と呼ばれる（伝道の書 7:13）。1. それは私たちの目の前に平明であり、これ以上明らかなものはない。「人が見つめるもの」。半分目を持つすべての者がそれを見る。「遠くからこれを見る」。どの方向を見ても、私たちは神の知恵と力の産物を見る。私たちは「これは神のわざ、神の指である」と言わざるをえないなされること、なされていることを見る。すべての人—遠くからでさえ—天とそのすべての光、地とそのすべての実りが全能のわざであることを見ることができる。まして近くで見る時には。顕微鏡を通して自然の最も小さいわざを見よ。それらは精巧でないか。造り主の永遠の力と神性は「造られたものによって明らかに見られ、理解される」（ローマ人への手紙 1:20）。神の啓示の益を持たない者もこれを見ることができる。というのも「これらの自然の絶え間ない説教者の声が聞かれない言葉や言語はない」から（詩篇 19:3）。2. それは私たちの目に驚くべきものであるべき。神のわざの美しさと卓越、そしてそのすべての部分の一致は、私たちがほめたたえるために、高く讃えるために、ただそれを正しく良いものとして非難できないものとして義とするだけでなく、賢く栄光あるものとして、被造物が工夫したり生み出したりできないものとして、大きくするために、思い出すべき。人は神のわざを見ることができ（獣はできない）、それらの中に神の手を識別する能力があり、それゆえにそれらを讃え、神にそれらの栄光を帰するべき。

二、彼はその著者である神を、無限で探りがたいものとして表現する（ヨブ記 36:26）。存在、力、完全さの流れは、私たちを泉に導くべき。「神は大いなる方」、無限に。「力において大いなる」。全能で独立。「富において大いなる」。自己十分であり、すべてにおいて十分。「ご自身において大いなる」。「すべてのわざにおいて大いなる」。「それゆえに大いにほめたたえられるべき」。「大いなる。それゆえに私たちは神を知らない」。私たちは神がおられることを知る。しかし神が何であるかを知らない。私たちは神が何でないかを知る。しかし何であるかを知らない。私たちは部分的に知る。しかし完全には知らない。これはここに、私たちが神の手続きを呼び出してはならず、神のなすことに欠点を見出してはならない理由として入る。それは私たちが理解しない事々について悪く語ることであり、聞く前に事に答えること。私たちはその存在の持続を知らない。それは無限。「神の年の数は探り出せない」。神は永遠。それらの数はない。神は始まりも、継続も、終わりもない存在である。かつてあり、永遠にあり、永遠に同じである方。大いなる「私はある」。これは私たちが神に指図せず、神と口論しない良い理由。神がそのようにあるように、神の働きもまた、私たちの届く範囲から完全に外れている。

三、彼は自然のわざと普通の摂理の配慮における神の知恵、力、主権的支配のいくつかの実例を与える。この章では雲とそこから降る雨から始める。私たちはこのりっぱな談話の言葉や哲学を批判的に調べる必要はない。その一般的な趣旨は、神が無限に大いであり、すべての主であり、すべての被造物の第一原因であり至上の導き手であり、「天と地のすべての力を持つ」（それゆえに私たちはすべてのへりくだりと畏敬をもって、神を拝み、神を良く語り、神に栄光を帰すべき）ことを示すこと。そして、気象に関する普通の摂理の働きでさえかくも多様で、神秘的で、説明不能であるのに、人々の子らに対するその特別の摂理の規則と方法を神に指図すること、あるいは神にそれらの説明を期待することは、思い上がりである。エリフは、神の崇高さと主権をヨブに感じさせるために、雲を見るように彼を導いた（ヨブ記 35:5）。ヨブ記 36:24-33 で彼は、見る雲の中に何を観察できるかを示す。それは私たちをその造り主の栄光ある完全さを考えるように導く。雲を考えよ。

English original

The Address of Elihu (1520 BC)

¹ Elihu also proceeded, and said,
² Suffer me a little, and I will show thee that I have yet to speak on God's behalf.
³ I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
⁴ For truly my words shall not be false: he that is perfect in knowledge is with thee.

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), Job 36:2. "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 (Job 36:3), 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 (Job 36:4): "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.

⁵ Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom.
⁶ He preserveth not the life of the wicked: but giveth right to the poor.
⁷ He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted.
⁸ And if they be bound in fetters, and be holden in cords of affliction;
⁹ Then he showeth them their work, and their transgressions that they have exceeded.
¹⁰ He openeth also their ear to discipline, and commandeth that they return from iniquity.
¹¹ If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures.
¹² But if they obey not, they shall perish by the sword, and they shall die without knowledge.
¹³ But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
¹⁴ They die in youth, and their life is among the unclean.

Elihu, being to speak on God's behalf, and particularly to ascribe righteousness to his Maker, here shows that the disposals of divine Providence are all, not only according to the eternal counsels of his will, but according to the eternal rules of equity. God acts as a righteous governor, for,

I. He does not think it below him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from his favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any, Job 36:5. He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. Job thought himself and his cause slighted because God did not immediately appear for him. "No," says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason he despises not any, because his wisdom and strength are incontestably infinite and therefore the condescensions of his grace can be no diminution to him. Those that are wise and good will not look upon any with scorn and disdain.

II. He gives no countenance to the greatest, if they be bad (Job 36:6): He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power, Job 21:7. "No," says Elihu: "he seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath," Ro 2:5.

III. He is always ready to right those that are any way injured, and to plead their cause (Job 36:6): He gives right to the poor, avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.

IV. He takes a particular care for the protection of his good subjects, Job 36:7. He not only looks on them, but he never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befals them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.

1. Sometimes he prefers good people to places of trust and honour (Job 36:7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God's grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. It is also in mercy to those over whom they are set: When the righteous bear rule the city rejoices. If the righteous be advanced, they are established. Those that in honour keep a good conscience stand upon sure ground, and high places are not such slippery ground to them as they are to others. But, because it is not often that we see good men made great men in this world, this may be supposed to refer to the honour to which the righteous shall rise when their Redeemer shall stand at the latter day upon the earth; for then only they shall be exalted for ever, and established for ever; then shall they all shine forth as the sun, and be made kings and priests to our God.

2. If at any time he bring them into affliction, it is for the good of their souls, Job 36:8-10. Some good people are preferred to honour and power, but others are in trouble. Now observe, (1.) The distress supposed (Job 36:8): If they be bound in fetters, laid in prison as Joseph was, or holden in the cords of any other affliction, confined by pain and sickness, hampered by poverty, bound in their counsels, and, notwithstanding all their struggles, held long in this distress. This was Job's case; he was caught, and kept fast, in the cords of anguish (as some read it); but observe, (2.) The design God has, in bringing his people into such distresses as these; it is for the benefit of their souls, the consideration of which should reconcile us to affliction and make us think well of it. Three things God intends when he afflicts us:—[1.] To discover past sins to us, and to bring them to our remembrance. Then he shows them that amiss in them which before they did not see. He discovers to them the fact of sin: He shows them their work. Sin is our own work. If there be any good in us, it is God's work; and we are concerned to see what work we have made by sin. He discovers the fault of sin, shows them their transgressions of the law of God, and withal the sinfulness of sin, that they have exceeded, and have been beyond measure sinful. True penitents lay a load upon themselves, do not extenuate, but aggravate, their sins, and own that they have exceeded in them. Affliction sometimes answers to the sin; it serves, however, to awaken the conscience and puts men upon considering. [2.] To dispose our hearts to receive present instructions: Then he opens their ear to discipline, Job 36:10. Whom God chastens he teaches (Ps 94:12), and the affliction makes people willing to learn, softens the wax, that it may receive the impression of the seal; yet it does not do this of itself, but the grace of God working with and by it; it is he that opens the ear, that opens the heart, who has the key of David. [3.] To deter and draw us off from iniquity for the future. This is the errand on which the affliction is sent; it is a command to return from iniquity, to have no more to do with sin, to turn from it with an aversion to it and a resolution never to return to it any more, Ho 14:8.

3. If the affliction do its work, and accomplish that for which it is sent, he will comfort them again, according to the time that he has afflicted them (Job 36:11): If they obey and serve him,—if they comply with his design and serve his purpose in these dispensations,—if, when the affliction is removed, they continue in the same good mind that they were in when they were under the smart of it and perform the vows they made then,—if they live in obedience to God's commands, particularly those which relate to his service and worship, and in all instances make conscience of their duty to him,—then they shall spend their days in prosperity again and their years in true pleasures. Piety is the only sure way to prosperity and pleasure; this is a certain truth, and yet few will believe it. If we faithfully serve God, (1.) We have the promise of outward prosperity, the promise of the life that now is, and the comforts of it, as far as is for God's glory and our good; and who would desire them any further? (2.) We have the possession of inward pleasures, the comfort of communion with God and a good conscience, and that great peace which those have that love God's law. If we rejoice not in the Lord always, and in hope of eternal life, it is our own fault; and what better pleasures can we spend our years in?

4. If the affliction do not do its work, let them expect the furnace to be heated seven times hotter till they are consumed (Job 36:12): If they obey not, if they are not bettered by their afflictions, are not reclaimed and reformed, they shall perish by the sword of God's wrath. Those whom his rod does not cure his sword will kill; and the consuming fire will prevail if the refining fire do not; for when God judges he will overcome. If Ahaz, in his distress, trespass yet more against the Lord, this is that king Ahaz that is marked for ruin, 2Ch 28:22, Jer 6:29,30. God would have instructed them by their afflictions, but they received not instruction, would not take the hints that were given them; and therefore they shall die without knowledge, ere they are aware, without any further previous notices given them; or they shall die because they were without knowledge notwithstanding the means of knowledge which they were blessed with. Those that die without knowledge die without grace and are undone for ever.

V. He brings ruin upon hypocrites, the secret enemies of his kingdom (such as Elihu described, Job 36:12), who, though they were numbered among the righteous whom Elihu had spoken of before, yet did not obey God, but, being children of disobedience and darkness, become children of wrath and perdition; these are the hypocrites in heart, who heap up wrath, Job 36:13. See the nature of hypocrisy: it lies in the heart, which is for the world and the flesh when the outside seems to be for God and religion. Many that are saints in show and saints in word are hypocrites in heart. That spring is corrupt, and there is an evil treasure there. See the mischievousness of hypocrisy: hypocrites heap up wrath. They are doing that every day which is provoking to God, and will be reckoned with for it all together in the great day. They treasure up wrath against the day of wrath, Ro 2:5. Their sins are laid up in store with God among his treasures, De 32:34, Jam 5:3. As what goes up a vapour comes down a shower, so what goes up sin, if not repented of, will come down wrath. They think they are heaping up wealth, heaping up merits, but, when the treasures are opened, it will prove they were heaping up wrath. Observe, 1. What they do to heap up wrath. What is it that is so provoking? It is this, They cry not when he binds them, that is, when they are in affliction, bound with the cords of trouble, their hearts are hardened, they are stubborn and unhumbled, and will not cry to God nor make their application to him. They are stupid and senseless as stocks and stones, despising the chastening of the Lord. 2. What are the effects of that wrath? They die in youth, and their life is among the unclean, Job 36:14. This is the portion of hypocrites, whom Christ denounced many woes against. If they continue impenitent, (1.) They shall die a sudden death, die in youth, when death is most a surprise, and death (that is, the consequence of it) is always such to hypocrites; as those that die in youth die when they hoped to live, so hypocrites, at death, go to hell, when they hoped to go to heaven. When a wicked man dies his expectations shall perish. (2.) They shall die the second death. Their life, after death (for so it comes in here), is among the unclean, among the fornicators (so some), among the worst and vilest of sinners, notwithstanding their specious and plausible profession. It is among the Sodomites (so the margin), those filthy wretches, who going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, Jude 1:7. The souls of the wicked live after death, but they live among the unclean, the unclean spirits, the devil and his angels, forever separated from the new Jerusalem, into which no unclean thing shall enter.

¹⁵ He delivereth the poor in his affliction, and openeth their ears in oppression.
¹⁶ Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness.
¹⁷ But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee.
¹⁸ Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.
¹⁹ Will he esteem thy riches? no, not gold, nor all the forces of strength.
²⁰ Desire not the night, when people are cut off in their place.
²¹ Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
²² Behold, God exalteth by his power: who teacheth like him?
²³ Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?

Elihu here comes more closely to Job; and,

I. He tells him what God would have done for him before this if he had been duly humbled under his affliction. "We all know how ready God is to deliver the poor in his affliction (Job 36:15); he always was so. The poor in spirit, those that are of a broken and contrite heart, he looks upon with tenderness, and, when they are in affliction, is ready to help them. He opens their ears, and makes them to hear joy and gladness, even in their oppressions; while he does not yet deliver them he speaks to them good words and comfortable words, for the encouragement of their faith and patience, the silencing of their fears, and the balancing of their griefs; and even so (Job 36:16) would he have done to thee if thou hadst submitted to his providence and conducted thyself well; he would have delivered and comforted thee, and we should have had none of these complaints. If thou hadst accommodated thyself to the will of God, thy liberty and plenty would have been restored to thee with advantage." 1. "Thou wouldst have been enlarged, and not confined thus by thy sickness and disgrace: He would have removed thee into a broad place where is no straitness, and thou wouldst no longer have been cramped thus and have had all thy measures broken." 2. "Thou wouldst have been enriched, and wouldst not have been left in this poor condition; thou wouldst have had thy table richly spread, not only with food convenient, but with the finest of the wheat" (see De 32:14) "and the fattest of the flesh." Note, It ought to silence us under our afflictions to consider that, if we were better, it would be every way better with us: if we had answered the ends of an affliction, the affliction would be removed; and deliverance would come if we were ready for it. God would have done well for us if we had conducted ourselves well; Ps 81:13,14, Isa 48:18.

II. He charges him with standing in his own light, and makes him the cause of the continuance of his own trouble (Job 36:17): "But thou hast fulfilled the judgment of the wicked," that is, "Whatever thou art really, in this thing thou hast conducted thyself like a wicked man, hast spoken and done like the wicked, hast gratified them and served their cause; and therefore judgment and justice take hold on thee as a wicked man, because thou goest in company with them, actest as if thou wert in their interest, aiding and abetting. Thou hast maintained the cause of the wicked; and such as a man's cause is such will the judgment of God be upon him;" so bishop Patrick. It is dangerous being on the wrong side: accessaries to treason will be dealt with as principals.

III. He cautions him not to persist in his frowardness. Several good cautions he gives him to this purport.

1. Let him not make light of divine vengeance, nor be secure, as if he were in no danger of it (Job 36:18): "Because there is wrath" (that is, "because God is a righteous governor, who resents all the affronts given to his government, because he has revealed his wrath from heaven against all ungodliness and unrighteousness of men, and because thou hast reason to fear that thou art under God's displeasure) therefore beware lest he take thee away suddenly with his stroke, and be so wise as to make thy peace with him quickly and get his anger turned away from thee." A warning to this purport Job had given his friends (Job 19:29): Be you afraid of the sword, for wrath brings the punishment of the sword. Thus contenders are apt, with too much boldness, to bind one another over to the judgment of God and threaten one another with his wrath; but he that keeps a good conscience needs not fear the impotent menaces of proud men. But his was a friendly caution to Job, and necessary. Even good men have need to be kept to their duty by the fear of God's wrath. "Thou art a wise and good man, but beware lest he take thee away, for the wisest and best have enough in them to deserve his stroke."

2. Let him not promise himself that, if God's wrath should kindle against him, he could find out ways to escape the strokes of it. (1.) There is no escaping by money, no purchasing a pardon with silver, or gold, and such corruptible things: "Even a great ransom cannot deliver thee when God enters into judgment with thee. His justice cannot be bribed, nor any of the ministers of his justice. Will he esteem thy riches, and take from them a commutation of the punishment? No, not gold, Job 36:19. If thou hadst as much wealth as ever thou hadst, that would not ease thee, would not secure thee from the strokes of God's wrath, in the day of the revelation of which riches profit not," Pr 11:4. See Ps 49:7,8. (2.) There is no escaping by rescue: "If all the forces of strength were at thy command, if thou couldst muster ever so many servants and vassals to appear for thee to force thee out of the hands of divine vengeance, it were all in vain; God would not regard it. There is none that can deliver out of his hand." (3.) There is no escaping by absconding (Job 36:20): "Desire not the night, which often favours the retreat of a conquered army and covers it; think not that thou canst so escape the righteous judgment of God, for the darkness hideth not from him," Ps 139:11,12. See Job 34:22. "Think not, because in the night people retire to their place, go up to their beds, and it is then easy to escape being discovered by them, that God also ascends to his place, and cannot see thee. No; he neither slumbers nor sleeps. His eyes are open upon the children of men, not only in all places, but at all times. No rocks nor mountains can shelter us from his eye." Some understand it of the night of death; that is the night by which men are cut off from their place, and Job had earnestly breathed for that night, as the hireling desires the evening, Job 7:2. "But do not do so," says Elihu; "for thou knowest not what the night of death is." Those that passionately wish for death, in hopes to make that their shelter from God's wrath, may perhaps be mistaken. There are those whom wrath pursues into that night.

3. Let him not continue his unjust quarrel with God and his providence, which hitherto he had persisted in when he should have submitted to the affliction (Job 36:21): "Take heed, look well to thy own spirit, and regard not iniquity, return not to it (so some), for it is at thy peril if thou do." Let us never dare to think a favourable thought of sin, never indulge it, nor allow ourselves in it. Elihu thinks Job had need of this caution, he having chosen iniquity rather than affliction, that is, having chosen rather to gratify his own pride and humour in contending with God than to mortify it by a submission to him and accepting the punishment. We may take it more generally, and observe that those who choose iniquity rather than affliction make a very foolish choice. Those that ease their cares by sinful pleasures, increase their wealth by sinful pursuits, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences, make a choice they will repent of; for there is more evil in the least sin than in the greatest affliction. It is an evil, and only evil.

4. Let him not dare to prescribe to God, nor give him his measures (Job 36:22,23): "Behold, God exalteth by his power," that is, "He does, may, and can set up and pull down whom he pleases, and therefore it is not for thee nor me to contend with him." The more we magnify God the more do we humble and abase ourselves. Now consider, (1.) That God is an absolute sovereign: He exalts by his own power, and not by strength derived from any other. He exalts whom he pleases, exalts those that were afflicted and cast down, by the strength and power which he gives his people; and therefore who has enjoined him his way? Who presides above him in his way? Is there any superior from whom he has his commission and to whom he is accountable? No; he himself is supreme and independent. Who puts him in mind of his way? so some. Does the eternal Mind need a remembrancer? No; his own way, as well as ours, is ever before him. He has not received orders or instructions from any (Isa 60:13,14), nor is he accountable to any. He enjoins to all the creatures their way; let not us then enjoin him his, but leave it to him to govern the world, who is fit to do it. (2.) That he is an incomparable teacher: Who teaches like him? It is absurd for us to teach him who is himself the fountain of light, truth, knowledge, and instruction. He that teaches man knowledge, and so as none else can, shall not he know? Ps 94:9,10. Shall we light a candle to the sun? Observe, When Elihu would give glory to God as a ruler he praises him as a teacher, for rulers must teach. God does so. He binds with the cords of a man. In this, as in other things, he is unequalled. None so fit to direct his own actions as he himself is. He knows what he has to do, and how to do it for the best, and needs no information nor advice. Solomon himself had a privy-council to advise him, but the King of kings has none. Nor is any so fit to direct our actions as he is. None teaches with such authority and convincing evidence, with such condescension and compassion, nor with such power and efficacy, as God does. He teaches by the Bible, and that is the best book, teaches by his Son, and he is the best Master. (3.) That he is unexceptionably just in all his proceedings: Who can say, Thou hast wrought iniquity? Not, Who dares say it? (many do iniquity, and those who tell them of it do so at their peril), but Who can say it? Who has any cause to say it? Who can say it and prove it? It is a maxim undoubtedly true, without limitation, that the King of kings can do no wrong.

²⁴ Remember that thou magnify his work, which men behold.
²⁵ Every man may see it; man may behold it afar off.
²⁶ Behold, God is great, and we know him not, neither can the number of his years be searched out.
²⁷ For he maketh small the drops of water: they pour down rain according to the vapour thereof:
²⁸ Which the clouds do drop and distil upon man abundantly.
²⁹ Also can any understand the spreadings of the clouds, or the noise of his tabernacle?
³⁰ Behold, he spreadeth his light upon it, and covereth the bottom of the sea.
³¹ For by them judgeth he the people; he giveth meat in abundance.
³² With clouds he covereth the light; and commandeth it not to shine by the cloud that cometh betwixt.
³³ The noise thereof showeth concerning it, the cattle also concerning the vapour.

Elihu is here endeavouring to possess Job with great and high thoughts of God, and so to persuade him into a cheerful submission to his providence.

I. He represents the work of God, in general, as illustrious and conspicuous, Job 36:24. His whole work is so. God does nothing mean. This is a good reason why we should acquiesce in all the operations of his providence concerning us in particular. His visible works, those of nature, and which concern the world in general, are such as we admire and commend, and in which we observe the Creator's wisdom, power, and goodness; shall we then find fault with his dispensations concerning us, and the counsels of his will concerning our affairs? We are here called to consider the work of God, Ec 7:13. 1. It is plain before our eyes, nothing more obvious: it is what men behold. Every man that has but half an eye may see it, may behold it afar off. Look which way we will, we see the productions of God's wisdom and power; we see that done, and that doing, concerning which we cannot but say, This is the work of God, the finger of God; it is the Lord's doing. Every man may see, afar off, the heaven and all its lights, the earth and all its fruits, to be the work of Omnipotence; much more when we behold them nigh at hand. Look at the minutest works of nature through a microscope; do they not appear curious? The eternal power and godhead of the Creator are clearly seen and understood by the things that are made, Ro 1:20. Every man, even those that have not the benefit of divine revelation, may see this; for there is no speech or language where the voice of these natural constant preachers is not heard, Ps 19:3. 2. It ought to be marvellous in our eyes. The beauty and excellency of the work of God, and the agreement of all the parts of it, are what we must remember to magnify and highly to extol, not only justify it as right and good, and what cannot be blamed, but magnify it as wise and glorious, and such as no creature could contrive or produce. Man may see his works, and is capable of discerning his hand in them (which the beasts are not), and therefore ought to praise them and give him the glory of them.

II. He represents God, the author of them, as infinite and unsearchable, Job 36:26. The streams of being, power, and perfection should lead us to the fountain. God is great, infinitely so,—great in power, for he is omnipotent and independent,—great in wealth, for he is self-sufficient and all-sufficient,—great in himself,—great in all his works,—great, and therefore greatly to be praised,—great, and therefore we know him not. We know that he is, but not what he is. We know what he is not, but not what he is. We know in part, but not in perfection. This comes in here as a reason why we must not arraign his proceedings, nor find fault with what he does, because it is speaking evil of the things that we understand not and answering a matter before we hear if. We know not the duration of his existence, for it is infinite. The number of his years cannot possibly be searched out, for he is eternal; there is no number of them. He is a Being without beginning, succession, or period, whoever was, and ever will be, and ever the same, the great I AM. This is a good reason why we should not prescribe to him, nor quarrel with him, because, as he is, such are his operations, quite out of our reach.

III. He gives some instances of God's wisdom, power, and sovereign dominion, in the works of nature and the dispensations of common providence, beginning in this chapter with the clouds and the rain that descends from them. We need not be critical in examining either the phrase or the philosophy of this noble discourse. The general scope of it is to show that God is infinitely great, and the Lord of all, the first cause and supreme director of all the creatures, and has all power in heaven and earth (whom therefore we ought, with all humility and reverence, to adore, to speak well of, and to give honour to), and that it is presumption for us to prescribe to him the rules and methods of his special providence towards the children of men, or to expect from him an account of them, when the operations even of common providences about the meteors are so various and so mysterious and unaccountable. Elihu, to affect Job with God's sublimity and sovereignty, had directed him (Job 35:5) to look unto the clouds. In Job 36:24-33 he shows us what we may observe in the clouds we see which will lead us to consider the glorious perfections of their Creator. Consider the clouds,

1. As springs to this lower world, the source and treasure of its moisture, and the great bank through which it circulates—a very necessary provision, for its stagnation would be as hurtful to this lower world as that of the blood to the body of man. It is worth while to observe in this common occurrence, (1.) That the clouds above distil upon the earth below. If the heavens become brass, the earth becomes iron; therefore thus the promise of plenty runs, I will hear the heavens and they shall hear the earth. This intimates to us that every good gift is from above, from him who is both Father of lights and Father of the rain, and it instructs us to direct our prayers to him and to look up. (2.) That they are here said to distil upon man (Job 36:28); for, though indeed God causes it to rain in the wilderness where no man is (Job 38:26, Ps 104:11), yet special respect is had to man herein, to whom the inferior creatures are all made serviceable and from whom the actual return of the tribute of praise is required. Among men, he causes his rain to fall upon the just and upon the unjust, Mt 5:45. (3.) They are said to distil the water in small drops, not in spouts, as when the windows of heaven were opened, Ge 7:11. God waters the earth with that with which he once drowned it, only dispensing it in another manner, to let us know how much we lie at his mercy, and how kind he is, in giving rain by drops, that the benefit of it may be the further and the more equally diffused, as by an artificial water-pot. (4.) Though sometimes the rain comes in very small drops, yet, at other times, it pours down in great rain, and this difference between one shower and another must be resolved into the divine Providence which orders it so. (5.) Though it comes down in drops, yet it distils upon man abundantly (Job 36:28), and therefore is called the river of God which is full of water, Ps 65:9. (6.) The clouds pour down according to the vapour that they draw up, Job 36:27. So just the heavens are to the earth, but the earth is not so in the return it makes. (7.) The produce of the clouds is sometimes a great terror, and at other times a great favour, to the earth, Job 36:31. When he pleases by them he judges the people he is angry with. Storms, and tempests, and excessive rains, destroying the fruits of the earth and causing inundations, come from the clouds; but, on the other hand, from them, usually, he gives meat in abundance; they drop fatness upon the pastures that are clothed with flocks, and the valleys that are covered with corn, Ps 65:11-13. (8.) Notice is sometimes given of the approach of rain, Job 36:33. The noise thereof, among other things, shows concerning it. Hence we read (1Ki 18:41) of the sound of abundance of rain, or (as it is in the margin) a sound of a noise of rain, before it came; and a welcome harbinger it was then. As the noise, so the face of the sky, shows concerning it, Lu 12:56. The cattle also, by a strange instinct, are apprehensive of a change in the weather nigh at hand, and seek for shelter, shaming man, who will not foresee the evil and hide himself.

2. As shadows to the upper world (Job 36:29): Can any understand the spreading of the clouds? They are spread over the earth as a curtain or canopy; how they come to be so, how stretched out, and how poised, as they are, we cannot understand, though we daily see they are so. Shall we then pretend to understand the reasons and methods of God's judicial proceedings with the children of men, whose characters and cases are so various, when we cannot account for the spreadings of the clouds, which cover the light? Job 36:32. It is a cloud coming betwixt, Job 36:32, Job 26:9. And this we are sensible of, that, by the interposition of the clouds between us and the sun, we are, (1.) Sometimes favoured; for they serve as an umbrella to shelter us from the violent heat of the sun, which otherwise would beat upon us. A cloud of dew in the heat of harvest is spoken of as a very great refreshment. Isa 18:4. (2.) Sometimes we are by them frowned upon; for they darken the earth at noon-day and eclipse the light of the sun. Sin is compared to a cloud (Isa 44:22), because it comes between us and the light of God's countenance and obstructs the shining of it. But though the clouds darken the sun for a time, and pour down rain, yet (post nubila Phoebus—the sun shines forth after the rain), after he has wearied the cloud, he spreads his light upon it, Job 36:30. There is a clear shining after rain, 2Sa 23:4. The sunbeams are darted forth, and reach to cover even the bottom of the sea, thence to exhale a fresh supply of vapours, and so raise recruits for the clouds, Job 36:30. In all this, we must remember to magnify the work of God.