Young man! Being single is bad, and you may be frustrated and lonely, but marrying an odious woman is worse. Save yourself! Marrying a difficult woman can give you more grief than you can imagine. Do not get near a woman that likes to debate or has a temper.
The Bible is not just theology. God created women and ordered how they should behave, and Solomon had seen and felt the pain of bad wives, so he wrote often for men to avoid certain women (Pr 12:4; 14:1; 19:13; 21:9,19; 25:24; 27:15-16; 30:21-23; 31:10-12).
Solomon knew what he wrote about. He had 700 wives and 300 concubines (second-class wives). The grief of a contentious and angry wife for one day can cure a man of desiring marriage. Solomon had 1000 women! God inspired this expert to give you marriage advice: do not marry a disagreeable woman. Marriage can be worse than being single.
Young man! Do you like camping in a hut in the woods by yourself? If you do, you are not normal. Most men dread such a lonely situation. But remember, such camping is better than living in a fine home with luxurious furnishings and fare, if the woman in that house with you is a critical, negative, overbearing, nagging, or easily-irritated woman.
What is a contentious woman? One that likes to contend – who likes to argue, criticize, disagree, fight, oppose, or question. She is full of questions, reminders, and suggestions – all to help, of course. Rather than dote on you, she will nag; rather than sweetly agree, she will question and suggest alternatives – until you wish you were single in the woods.
What is an angry woman? She cannot rule her spirit and likes to fight. She is easily angered, dissatisfied, irritated, negative, or resentful. She can find something negative about any event, and she frets and talks most about that. She is not satisfied. She is hardly ever content, seldom your sweet lover, but always irritated and stressed about something.
Young man! These odious women – hateful and repulsive – will deceive you (Pr 30:21-23). They will lure you into marriage, and then it is too late. Solomon warned that they can appear nice when courting and dating, but then the marriage trap shuts on your neck. You need to be very wise by knowing both positive and negative traits to measure.
Remember the rule of ten. Any hint of a difficult or overbearing spirit before marriage will be ten times worse afterward. Test her. Ask her to do something she dislikes. If you see her face fall, detect negative body language, or even smell irritation, run for the woods. Be single for life rather than married to her. Let her be single until she grows up.
No wonder the apostles responded the way they did when Jesus taught His strict rules about divorce. In light of little room for divorce, it would be better not to marry. They were afraid of getting trapped in a marriage with a contentious and angry woman. Young men should consider the grave seriousness of marriage and carefully examine a prospect.
There are many agreeable, cheerful, gracious, submissive, sweet, and reverent women. They can make you feel like a king in seconds, and marriage to them is royal bliss. They are warm, kind, charming, and pleasant. They have no harsh or rough edges. Reject any woman that is even slightly critical, moody, opinionated, or questioning. She does not deserve a husband. You do not deserve such pain. You deserve a real woman. Find one.
The odious woman cannot smell herself. She thinks she is helpful by prodding, asking questions, stressing over details, giving reminders, expecting perfection, or disliking a choice. If you were to ask her, she would say she is a good woman and wife. If you were to ask her mother, she would praise her as well (Ezek 16:44). But all others must hold their noses at the smell her husband cannot hide to his own shame (Pr 27:15-16).
Here is the first rule to save you. Only consider or date a girl or woman that has an independent fear of God. Do not be influenced by her looks or kindness (Pr 31:30). This girl or woman loves God and will live by the Bible in every part of her life with or without your help. She loves Jesus Christ, godly living, hard preaching, and hates worldliness. She will treat you for her entire life the way the Bible tells her. You win.
Here is the second rule to save you. Learn the character traits of godly women from the Bible and expect all of them. Look for extreme diligence or hard work (Pr 31:13-27). Look for graciousness, especially in speech (Pr 11:16). Look for great respect to her parents (Eph 6:1-3). Look for love and kindness to others without any critical edges (I Cor 13:4-7). Look for a forgiving spirit that overlooks the faults of others (Col 3:12-15).
Young man! Your future is at stake. Learn the warnings in these proverbs about odious women. Believe them. Fear the pain of marriage to such a creature. Be prudent. Test a prospect, and watch her reaction closely. Is her mother a charming, desirable, and gracious woman, or not? Ask married men their opinions, for their sense of smell is finely tuned. Do not rush to marriage. Never take a chance with a fifty-year, horrible fate.
Christian girl or woman! Learn to love your place and role in the world – you were made for a husband (Gen 2:18; I Cor 11:9; I Tim 2:13). Get rid of your own opinions, for your desires are to be your husband’s (Gen 3:16). Learn and maximize graciousness, and you will always be loved (Pr 11:16). Learn the wisdom of Abigail (I Sam 25:21-35). Godly women do not contend with their husbands; they submit, obey, and reverence them (Eph 5:22-24,33; Tit 2:3-5). Godly women are not irritable or negative (Pr 31:26; I Pet 3:1-4).
Christian parent! It is your duty to train your children from Solomon’s proverbs to learn wisdom for great marriages and great families. Boys should be taught and shown by clear examples the differences between a gracious woman and an odious woman, so they will know what kind to marry. Girls should be shown and taught the same differences and required to live the godly way, so that some noble prince of a Christian man will want to marry them. Lead and rule their marital decisions in light of this wisdom for their profit.
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Better is the poor who walks in his integrity Than one who is perverse in his lips, and is a fool.
a. Better is the poor who walks in his integrity: Previous proverbs have been critical of the poor, but here Solomon recognized that not all poverty is caused by moral failure or weakness. There are definitely poor people who walk in their integrity.
i. “Often men put under their feet those whom God carries in his heart. Man honors the perverse for their riches and despises the poor because of their poverty.” (Bridges)
b. Than one who is perverse in his lips, and is a fool: The Book of Proverbs is honest about the disadvantages of poverty. Yet it also recognizes that being poor is in no way the worst thing a person can be. It is far worse to be a fool who speaks twisted, perverse things.
i. “Once again a proverb correlates poverty with piety and wealth with impiety. The poor may be miserable for the moment, but the unethical rich are miserable for eternity. Thus the proverb teaches the pilgrim to walk by faith, not by sight.” (Waltke)
Also it is not good for a soul to be without knowledge, And he sins who hastens with his feet.
a. It is not good for a soul to be without knowledge: When a person (a soul) has no wisdom (is without knowledge), it is never good. It may be common, but it is not good.
b. And he who sins hastens with his feet: Solomon listed a second thing that was not good – the one who rushes toward sin (hastens with his feet). On this side of eternity, we will also struggle with sin, but we don’t have to run towards it. We should be those who battle against sin, not run towards it.
The foolishness of a man twists his way, And his heart frets against the LORD.
a. The foolishness of a man twists his way: it is true that a fool is foolish because they are twisted, crooked. Yet it also true that the foolish man finds his way more and more twisted. Foolishness leads to more twistedness.
b. His heart frets against the LORD: God intended us to be at peace with Him, but because of rebellion (both inherited and chosen), we are in many ways against the LORD. The foolish man or woman has no peace in God; their heart frets against the LORD. They are angry and perhaps bitter against God for their twisted way.
i. “Fools will try to blame God when they ruin their lives…The fool is not willing to accept failure as his own. Of course, to blame God is also folly.” (Ross)
ii. “Such is the pride and blasphemy of a proud spirit. The criminal blames the judge for his righteous sentence.” (Bridges)
Wealth makes many friends, But the poor is separated from his friend.
a. Wealth makes many friends: When a person is wealthy, it draws many people to them in friendship. Yet these friendships may not be sincere or meaningful.
i. “Although a crowd, each one forms the friendship out of what he can gain, not for what he can give. The proverb anticipates the Lord’s teaching to use of money to win friends and an eternal reward in the kingdom of God (Luke 18:1-9).” (Waltke)
b. The poor is separated from his friend: The wealthy man has advantages and draws many friends, but the poor man does not have these advantages. Their would-be friends find it easy to separate from them.
A false witness will not go unpunished, And he who speaks lies will not escape.
a. A false witness will not go unpunished: The first idea in this proverb is probably that of the law court, and in the court, it is essential that the false witness be punished. Justice depends upon it. This principle extends beyond the court of law into our daily life. God loves the truth and wants us to speak the truth.
b. He who speaks lies will not escape: Among men, sometimes the falsewitness and liars escape the discovery and penalty of their sin. With God, he who speaks lies will not escape. Jesus said our every word would be held to account (Matthew 12:36).
i. “This is a statement made in faith, for perjurers may escape human justice. Even the stern law of Deuteronomy 19:18-21 availed nothing for Naboth—or for Jesus.” (Kidner)
Many entreat the favor of the nobility, And every man is a friend to one who gives gifts.
a. Many entreat the favor of the nobility: When someone is of high status and importance (of the nobility), many people want their favor. There are advantages in having the favor of influential people.
b. Every man is a friend to the one who gives gifts: Many people who offer friendship do so out of selfish motives. They want the benefit of the favor of the nobility and the gifts that others may offer.
All the brothers of the poor hate him; How much more do his friends go far from him! He may pursue them with words, yet they abandon him.
a. All the brothers of the poor hate him: To be poor is often to be rejected by men, even by brothers and friends. What a contrast to Jesus, who Himself became poor (2 Corinthians 8:9) to draw near to us in our poverty and need.
b. He may pursue them with words, yet they abandon him: By nature, people run from the poor person, even when he tries to persuade and pursue them with words. In contrast, God pursues the poor and needy.
He who gets wisdom loves his own soul; He who keeps understanding will find good.
a. He who gets wisdom loves his own soul: The possession and pursuit of wisdom is so good and helpful to us that we can and should get wisdom simply out of self-interest. In so doing we love our own soul, our own life.
i. Loves his own soul:“Or loveth himself, because he procures great good to his soul, or to himself, as it follows; as sinners, on the contrary, are said to hate their souls, Proverbs 29:24, because they bring mischief upon them.” (Poole)
b. He who keeps understanding will find good: Wisdom isn’t just something to get; it is also something to keep. We find good when we keep understanding.
A false witness will not go unpunished, And he who speaks lies shall perish.
a. A false witness will not go unpunished: The words and sense of this proverb were previously presented in Proverbs 19:5. The repetition reminds us that this is an important principle. In the law court and in daily life, God wants us to be people of the truth and so He promised that a false witness will not go unpunished.
b. He who speaks lies shall perish: This speaks to the certainty of God’s justice towards those who lie. Revelation 21:8 warns that liars are among those who will have their part in the lake which burns with fire and brimstone, which is the second death.
Luxury is not fitting for a fool, Much less for a servant to rule over princes.
a. Luxury is not fitting for a fool: The sense is that there are some wisdom-rejecting fools who enjoy luxury, but it doesn’t seem right. It isn’t fitting for a fool to live in luxury.
b. Much less for a servant to rule over princes: Solomon spoke according to the wisdom of the natural man, which places great trust in nobility and family lineage. This is one of the proverbs that the gospel and the new covenant turn on its head, where those who would be great should be as servants and not as princes (Matthew 20:26 and 23:11).
i. “The slave, who is incompetent both by disposition and training, will be drunk from the feeling of power and his rulership will develop into unbearable despotism. The consequences for the community are only incompetence, mismanagement, abuse of power, corruption, injustice; in brief, social chaos (cf. Ecclesiastes 10:5-7).” (Waltke)
ii. “The slave has the same rational power as his sovereign. But lesser habits of mind make him unfit to rule. There are, however, exceptions to this, as in the case of Joseph.” (Bridges)
The discretion of a man makes him slow to anger, And his glory is to overlook a transgression.
a. The discretion of a man makes him slow to anger: It isn’t necessarily weakness or lack of courage that makes a man slow to anger. It may be wisdom, here described as discretion.
b. His glory is to overlook a transgression: A wise man or woman knows that they have been forgiven much, and this shapes how they deal with others. They don’t act as if they must hold everyone accountable for every transgression but know when to overlook a transgression.
i. “The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity.” (McKane, cited in Ross)
ii. “The manlier any man is, the milder and readier to pass by an offence. This shows that he hath much of God in him (if he do it from a right principle), who bears with our evil manners, and forgives our trespasses, beseeching us to be reconciled.” (Trapp)
The king’s wrath is like the roaring of a lion, But his favor is like dew on the grass.
a. The king’s wrath is like the roaring of a lion: The roar of a lion is terrifying in itself, even without the understanding that destruction will swiftly follow. The same is true for the wrath of a king or any other influential person. It is much truer regarding the wrath of God or the wrath of the Lion of the Tribe of Judah (Revelation 5:5).
i. “Hebrew, Of a young lion, which, being in his prime, roars more terribly; sets up his roar with such a force that he amazeth the other creatures whom he hunteth, so that, though far swifter of foot than the lion, they have no power to fly from him.” (Trapp)
ii. “There is nothing more dreadful than the roaring of this tyrant of the forest. At the sound of it all other animals tremble, flee away, and hide themselves. The king who is above law, and rules without law, and whose will is his own law, is like the lion.” (Clarke)
b. His favor is like the dew on the grass: This means the king’s favor is refreshing and life-giving; it also means that it is fleeting, as the dew on the grass. The favor of God is certainly refreshing and life-giving, but it is not fleeting, as if God were an impossible-to-please tyrant.
i. “Dew, which in the climatic conditions of Palestine was essential to the survival of vegetation in the hot, dry summer, is a gift from God.” (Waltke)
ii. “This proverb would advise the king’s subjects to use tact and the king to cultivate kindness.” (Ross)
A foolish son is the ruin of his father, And the contentions of a wife are a continual dripping.
a. A foolish son is the ruin of his father: It is grieving to any parent to have a foolish son or daughter. This may run from grief to ruin as the grief destroys the father’s health and life, or as the father ruins himself to rescue the foolish son.
b. The contentions of a wife are a continual dripping: This proverb of sympathy for a man’s problems as a father now looks at a man’s potential problem as a husband. A wife who often contends (fights, argues) with her husband is like a continual dripping in at least three ways.
· It is an always-present annoyance and trouble.
· It wastes and destroys, eroding good and valuable things.
· It points to some underlying, more basic problem.
i. “The man who has got such a wife is like a tenant who has got a cottage with a bad roof, through every part of which the rain either drops or pours. He can neither sit, stand, work, nor sleep, without being exposed to these droppings. God help the man who is in such a case, with house or wife!” (Clarke)
ii. “Like as a man that hath met with hard usage abroad thinks to mend himself at home, but is no sooner sat down there but the rain, dropping through the roof upon his head, drives him out of doors again. Such is the case of him that hath a contentious wife – a far greater cross than that of ungracious children, which yet are the father’s calamities and heart breaks.” (Trapp)
iii. “Delitzsch passes on an Arab proverb told him…‘Three things make a house intolerable: tak (the leaking through of rain), nak (a wife’s nagging) and bak (bugs).’” (Kidner)
Houses and riches are an inheritance from fathers, But a prudent wife is from the LORD.
a. Houses and riches are an inheritance from fathers: There are good things a man may receive as an inheritance, including material things such as houses and riches. A man is blessed to have such things.
b. A prudent wife is from the LORD: A gift beyond the inheritance one may receive from fathers is this gift from God – a prudent wife. A wife of wisdom, self-control, and appropriate living is a greater gift than houses and riches. A wife who is not prudent may waste whatever wealth a man has. Every man with a prudent, wise wife should give thanks to the LORD.
i. From the LORD: “Nature makes a woman, election a wife; but to be prudent, wise, and virtuous is of the Lord. A good wife was one of the first real and royal gifts bestowed on Adam.” (Trapp)
ii. “Thus the proverb instructs the disciple to look to God (Proverbs 15:8, 29; 16:3; cf. Genesis 24:14) and find his favor through wisdom to obtain from him a competent wife (Proverbs 8:35; 18:22)…. As a result, when a man has a competent wife, he praises God, not himself.” (Waltke)
iii. “The verse does not answer questions about unhappy marriages or bad wives; rather, it simply affirms that when a marriage turns out well, one should credit God.” (Ross)
Laziness casts one into a deep sleep, And an idle person will suffer hunger.
a. Laziness casts one into a deep sleep: There are many problems with laziness, and one of them is that it leads to more laziness, sending the lazy man into a deep sleep. There is no work to be done from a deep sleep.
i. “Laziness plunges him into a state of being so deep in sleep that he is totally unconscious of his situation. Unaware of his tragic situation and unable to arouse himself, the sluggard neglects his source of income and so hungers. His fate is similar to that of drunkards and the gluttons (Proverbs 23:21).” (Waltke)
b. An idle person will suffer hunger: There is a great price to be paid from laziness, one of those prices is the hunger one suffers as one’s needs are not met through hard work. The lazy man or woman puts themselves in a trap of sleep and hunger.
He who keeps the commandment keeps his soul, But he who is careless of his ways will die.
a. He who keeps the commandment keeps his soul: Obedience to the word and commandment of God is of real, practical benefit. Obedience guards and keeps the life, the soul of the wise man or woman who lives according to God’s word.
b. He who is careless of his ways will die: To abandon wisdom and live careless in our ways is to invite death. God gave His commandment to give us life and to keep us from death.
He who has pity on the poor lends to the LORD, And He will pay back what he has given.
a. He who has pity on the poor lends to the LORD: When we give to the poor (expressing our love and pity towards them), we aren’t wasting our money. It is like lending money to the LORD Himself.
i. “Their just and gracious Creator takes it upon himself to assume their indebtedness and so he will repay the lender in full.” (Waltke)
b. He will pay back what he has given: God will never be in debt to any man. He will never be in a position where He owes anything as a matter of debt. Therefore, to lend to the LORD is to ensure blessing in return. God will certainly pay back what we give in compassion to the poor. God promises that we will never be the loser for generous and compassionate giving.
i. “God will never be in your debt. He is exact and punctilious in His repayment. No man ever dared to do His bidding in respect to any case of need, and found himself the poorer…. Was not Ruth’s love to Naomi well compensated?” (Meyer)
ii. “O what a word is this! God makes himself debtor for every thing that is given to the poor! Who would not advance much upon such credit? God will pay it again. And in no case has he ever forfeited his word.” (Clarke)
iii. “This promise of reward does not necessarily signify that he will get his money back; the rewards in Proverbs involve life and prosperity in general.” (Ross)
Chasten your son while there is hope, And do not set your heart on his destruction.
a. Chasten your son while there is hope: There is not an endless window of opportunity to chasten and wisely discipline our children. Age and circumstances limit the opportunity for effective training, so it must be done while there is hope. There may come the time when you wish you had done much more to chasten your son or daughter.
i. “It is far better that the child should cry under healthy correction than that parents should later cry under the bitter fruit to themselves and their children of neglected discipline.” (Bridges)
b. Do not set your heart on his destruction: To fail to chasten your son in the opportune season is to actually work for his destruction. Many parents bring much destruction to their children through neglect, not outright abuse.
i. “Psychologically healthy parents do not consciously desire to kill their children. But if they do not employ the God-given means of verbal reproof to prevent acts of folly and corporal punishment to prevent their repetition, they are in fact unwittingly party to the worst punishment, his death.” (Waltke)
A man of great wrath will suffer punishment; For if you rescue him, you will have to do it again.
a. A man of great wrath will suffer punishment: Out of control anger brings many problems and costs. Among the fruit of the spirit is self-control (Galatians 5:23), and wisdom does not lead a person to be of great wrath.
i. “He punishes himself. Wounded pride and resentment leave the wretched criminal brooding in his room. He suffers an intolerable burden of self-inflicted punishment.” (Bridges)
b. For if you rescue him, you will have to do it again: The person who can’t control their anger will run into trouble again and again. To rescue them once isn’t enough, because the problem is more in them than in the circumstances that they blame for their anger. It is better for them to face the consequences of their action and hope they learn something from it.
i. “An ungovernable temper will repeatedly land its owner in fresh trouble.” (Kidner)
Listen to counsel and receive instruction, That you may be wise in your latter days.
a. Listen to counsel and receive instruction: One of the first marks of wisdom is the readiness to receive more wisdom. A teachable person, one who will listen to counsel and receive instruction, has already made much progress on the path of wisdom.
b. That you may be wise in your latter days: The bad effects of the foolish rejection of wisdom may not be seen for many years. Yet in the latter days of a man or woman’s life, it will be clear whether or not they learned wisdom’s lessons and if they did listen to counsel. If you want to be wise later in life, start now.
There are many plans in a man’s heart, Nevertheless the LORD’s counsel—that will stand.
a. There are many plans in a man’s heart: It is in the nature of men (and women) to plan and prepare for the future. Some of the plans may be wise and some may be foolish, but there are many plans in a man’s heart.
b. Nevertheless, the LORD’s counsel – that will stand: Man makes his plans, and he should. Yet every plan should be made with an appreciation of God’s overall wisdom, work, and will.
i. James would later explain this principle this way: Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit”; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, “If the Lord wills, we shall live and do this or that.” (James 4:13-15)
ii. “This is a perfectly self evident assertion, but, as such, important as to warrant a pause in reading it. The one thing in the heart that may be depended upon is the counsel or guidance of Jehovah.” (Morgan)
What is desired in a man is kindness, And a poor man is better than a liar.
a. What is desired in a man is kindness: It is not that kindness is the highest or only virtue for the people of God. Yet, in many ways, it is the one most desired by others, especially in a modern world.
b. A poor man is better than a liar: This proverb shows that kindness, though valuable, is not the only virtue. To be a man or woman of truth – to not be a liar – is also of great value. This proverb reminds us that though we should pursue and value kindness, we should not treat it as the only valued virtue among God’s people.
The fear of the LORD leads to life, And he who has it will abide in satisfaction; He will not be visited with evil.
a. The fear of the LORD leads to life: Since the fear of the LORD is the beginning of wisdom, it wonderfully leads to life. If we want life, we should begin with this honor, reverent awe and submission to God.
b. He who has it will abide in satisfaction: When we have, and walk in, the fear of the LORD, it leads to a life of satisfaction. The world, the flesh, and the devil want to convince us that a life founded on fear of the LORD leads to misery, but the opposite is true. It brings satisfaction and keeps us from a future of evil.
i. Will not be visited with evil: “When one lives a life of piety, the Lord provides a quality of life that cannot be disrupted by such evil.” (Ross)
A lazy man buries his hand in the bowl, And will not so much as bring it to his mouth again.
a. A lazy man buries his hand in the bowl: Solomon pictured a lazy man sitting at his food, with his hand buried in his bowl of food.
i. “This humorous portrayal is certainly an exaggeration. It probably was meant more widely for anyone who starts a project but lacks the energy to complete it.” (Ross)
ii. In the bowl: “The same word in 2 Kings 21:13 leaves no doubt of its meaning. The scene is thus a meal, and the example comically extreme.” (Kidner)
b. And will not so much as bring it to his mouth again: In this humorous, exaggerated picture, the lazy man has so little energy and initiative that he won’t even bring his hand from the bowl to his mouth. This exaggerated picture establishes a principle made elsewhere in proverbs: the lazy man will go hungry.
i. Will not so much as bring it to his mouth again: “To wit, to feed himself; he expects that the meat should drop into his mouth.” (Poole)
ii. “Is it possible to find anywhere a more graphic or sarcastic description of absolute laziness?” (Morgan)
Strike a scoffer, and the simple will become wary; Rebuke one who has understanding, and he will discern knowledge.
a. Strike a scoffer, and the simple will become wary: When a determined fool and opponent of wisdom (a scoffer) is punished, others will learn. The more innocent fool (the simple) may learn from this.
i. “Smite him never so much, there is no beating any wit into him. Pharaoh was not a button the better for all that he suffered; but Jethro, taking notice of God’s heavy hand upon Pharaoh, and likewise upon the Amalekites, was thereby converted, and became a proselyte, as Rabbi Solomon noteth upon this text.” (Trapp)
b. Rebuke one who has understanding: The rebuke of the scoffer seems to do the scoffer no good, though it may benefit the simple. Yet when someone who values wisdom (one who has understanding) is corrected, he learns. He grows in his ability to discern knowledge.
i. “Here are three varieties of mind: closed [scoffer]…empty (the simple—he must be startled into attention), and open [understanding] (…he accepts even a painful truth).” (Kidner)
He who mistreats his father and chases away his mother Is a son who causes shame and brings reproach.
a. He who mistreats his father and chases away his mother: The Bible commands honor your father and your mother (Exodus 20:12). This proverb considers the person who does the opposite of Exodus 20:12.
i. “When the father and his household lies in ruin, the mother (see Proverbs 1:8) is left in a tragic situation without the provision and protection and of her husband. By ruining his father, the imbecile (cf. Proverbs 17:2) leaves his mother as good as a defenseless widow.” (Waltke)
b. Is a son who causes shame and brings reproach: One cannot disobey God and the standards of human society without paying a price. One price to be paid from the mistreatment of parents is to bring shame and reproach upon one’s self.
Cease listening to instruction, my son, And you will stray from the words of knowledge.
a. Cease listening to instruction, my son: Solomon continued to give wisdom to his children, and here warned of the danger of ceasing to listen to instruction, to wisdom.
b. And you will stray from the words of knowledge: This shows us that attention and effort must be given to remain on the path of wisdom. If one does cease listening to instruction, then they will stray from the words of knowledge. One must set themselves on the path of wisdom and, with God’s help, determine that they will stay upon in.
i. “The meaning here is that it is better not to learn than to learn to refuse to obey.” (Morgan)
ii. “Without constant attention to wisdom depraved human beings unconsciously stray from it. Even Solomon, ancient Israel’s paragon of wisdom, strayed when he ceased listening to his own proverbs.” (Waltke)
A disreputable witness scorns justice, And the mouth of the wicked devours iniquity.
a. A disreputable witness scorns justice: The witness who is not committed to truth doesn’t care about the workings of justice. Great harm comes upon society and its legal system when there is not care and promotion of the truth and the disreputable witness is not punished.
i. “The perjurers in the lawsuit against Naboth are called beliyyaal (1 Kings. 21:10, 13), a story that illustrates the lying witnesses’ lethal power.” (Waltke)
b. The mouth of the wicked devours iniquity: The words of the wicked (coming from the mouth) love iniquity so much that they devour it, as a hungry man devours food. This is the kind of person who scorns justice and tears down society.
Judgments are prepared for scoffers, And beatings for the backs of fools.
a. Judgments are prepared for scoffers: Those who reject wisdom with hostility (scoffers) will not escape penalty. Judgments are prepared for them.
i. Are prepared for: “For these scorners (that promise themselves impunity) are judgments, not one, but many, not appointed only, but prepared long since, and now ready to be executed.” (Trapp)
b. Beatings for the backs of fools: Those who disregard wisdom, bound in their folly (fools) will also have their penalty. Correction will come to them in its appointed way, and sadly – the correction will do little good for them.
i. “Profane and wicked men expose themselves to the punishments denounced against such by just laws. Avoid, therefore, both their company and their end.” (Clarke)
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Better is the poor who walks in his integrity Than one who is perverse in his lips, and is a fool.
a. Better is the poor who walks in his integrity: Previous proverbs have been critical of the poor, but here Solomon recognized that not all poverty is caused by moral failure or weakness. There are definitely poor people who walk in their integrity.
i. “Often men put under their feet those whom God carries in his heart. Man honors the perverse for their riches and despises the poor because of their poverty.” (Bridges)
b. Than one who is perverse in his lips, and is a fool: The Book of Proverbs is honest about the disadvantages of poverty. Yet it also recognizes that being poor is in no way the worst thing a person can be. It is far worse to be a fool who speaks twisted, perverse things.
i. “Once again a proverb correlates poverty with piety and wealth with impiety. The poor may be miserable for the moment, but the unethical rich are miserable for eternity. Thus the proverb teaches the pilgrim to walk by faith, not by sight.” (Waltke)
Also it is not good for a soul to be without knowledge, And he sins who hastens with his feet.
a. It is not good for a soul to be without knowledge: When a person (a soul) has no wisdom (is without knowledge), it is never good. It may be common, but it is not good.
b. And he who sins hastens with his feet: Solomon listed a second thing that was not good – the one who rushes toward sin (hastens with his feet). On this side of eternity, we will also struggle with sin, but we don’t have to run towards it. We should be those who battle against sin, not run towards it.
The foolishness of a man twists his way, And his heart frets against the LORD.
a. The foolishness of a man twists his way: it is true that a fool is foolish because they are twisted, crooked. Yet it also true that the foolish man finds his way more and more twisted. Foolishness leads to more twistedness.
b. His heart frets against the LORD: God intended us to be at peace with Him, but because of rebellion (both inherited and chosen), we are in many ways against the LORD. The foolish man or woman has no peace in God; their heart frets against the LORD. They are angry and perhaps bitter against God for their twisted way.
i. “Fools will try to blame God when they ruin their lives…The fool is not willing to accept failure as his own. Of course, to blame God is also folly.” (Ross)
ii. “Such is the pride and blasphemy of a proud spirit. The criminal blames the judge for his righteous sentence.” (Bridges)
Wealth makes many friends, But the poor is separated from his friend.
a. Wealth makes many friends: When a person is wealthy, it draws many people to them in friendship. Yet these friendships may not be sincere or meaningful.
i. “Although a crowd, each one forms the friendship out of what he can gain, not for what he can give. The proverb anticipates the Lord’s teaching to use of money to win friends and an eternal reward in the kingdom of God (Luke 18:1-9).” (Waltke)
b. The poor is separated from his friend: The wealthy man has advantages and draws many friends, but the poor man does not have these advantages. Their would-be friends find it easy to separate from them.
A false witness will not go unpunished, And he who speaks lies will not escape.
a. A false witness will not go unpunished: The first idea in this proverb is probably that of the law court, and in the court, it is essential that the false witness be punished. Justice depends upon it. This principle extends beyond the court of law into our daily life. God loves the truth and wants us to speak the truth.
b. He who speaks lies will not escape: Among men, sometimes the falsewitness and liars escape the discovery and penalty of their sin. With God, he who speaks lies will not escape. Jesus said our every word would be held to account (Matthew 12:36).
i. “This is a statement made in faith, for perjurers may escape human justice. Even the stern law of Deuteronomy 19:18-21 availed nothing for Naboth—or for Jesus.” (Kidner)
Many entreat the favor of the nobility, And every man is a friend to one who gives gifts.
a. Many entreat the favor of the nobility: When someone is of high status and importance (of the nobility), many people want their favor. There are advantages in having the favor of influential people.
b. Every man is a friend to the one who gives gifts: Many people who offer friendship do so out of selfish motives. They want the benefit of the favor of the nobility and the gifts that others may offer.
All the brothers of the poor hate him; How much more do his friends go far from him! He may pursue them with words, yet they abandon him.
a. All the brothers of the poor hate him: To be poor is often to be rejected by men, even by brothers and friends. What a contrast to Jesus, who Himself became poor (2 Corinthians 8:9) to draw near to us in our poverty and need.
b. He may pursue them with words, yet they abandon him: By nature, people run from the poor person, even when he tries to persuade and pursue them with words. In contrast, God pursues the poor and needy.
He who gets wisdom loves his own soul; He who keeps understanding will find good.
a. He who gets wisdom loves his own soul: The possession and pursuit of wisdom is so good and helpful to us that we can and should get wisdom simply out of self-interest. In so doing we love our own soul, our own life.
i. Loves his own soul:“Or loveth himself, because he procures great good to his soul, or to himself, as it follows; as sinners, on the contrary, are said to hate their souls, Proverbs 29:24, because they bring mischief upon them.” (Poole)
b. He who keeps understanding will find good: Wisdom isn’t just something to get; it is also something to keep. We find good when we keep understanding.
A false witness will not go unpunished, And he who speaks lies shall perish.
a. A false witness will not go unpunished: The words and sense of this proverb were previously presented in Proverbs 19:5. The repetition reminds us that this is an important principle. In the law court and in daily life, God wants us to be people of the truth and so He promised that a false witness will not go unpunished.
b. He who speaks lies shall perish: This speaks to the certainty of God’s justice towards those who lie. Revelation 21:8 warns that liars are among those who will have their part in the lake which burns with fire and brimstone, which is the second death.
Luxury is not fitting for a fool, Much less for a servant to rule over princes.
a. Luxury is not fitting for a fool: The sense is that there are some wisdom-rejecting fools who enjoy luxury, but it doesn’t seem right. It isn’t fitting for a fool to live in luxury.
b. Much less for a servant to rule over princes: Solomon spoke according to the wisdom of the natural man, which places great trust in nobility and family lineage. This is one of the proverbs that the gospel and the new covenant turn on its head, where those who would be great should be as servants and not as princes (Matthew 20:26 and 23:11).
i. “The slave, who is incompetent both by disposition and training, will be drunk from the feeling of power and his rulership will develop into unbearable despotism. The consequences for the community are only incompetence, mismanagement, abuse of power, corruption, injustice; in brief, social chaos (cf. Ecclesiastes 10:5-7).” (Waltke)
ii. “The slave has the same rational power as his sovereign. But lesser habits of mind make him unfit to rule. There are, however, exceptions to this, as in the case of Joseph.” (Bridges)
The discretion of a man makes him slow to anger, And his glory is to overlook a transgression.
a. The discretion of a man makes him slow to anger: It isn’t necessarily weakness or lack of courage that makes a man slow to anger. It may be wisdom, here described as discretion.
b. His glory is to overlook a transgression: A wise man or woman knows that they have been forgiven much, and this shapes how they deal with others. They don’t act as if they must hold everyone accountable for every transgression but know when to overlook a transgression.
i. “The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity.” (McKane, cited in Ross)
ii. “The manlier any man is, the milder and readier to pass by an offence. This shows that he hath much of God in him (if he do it from a right principle), who bears with our evil manners, and forgives our trespasses, beseeching us to be reconciled.” (Trapp)
The king’s wrath is like the roaring of a lion, But his favor is like dew on the grass.
a. The king’s wrath is like the roaring of a lion: The roar of a lion is terrifying in itself, even without the understanding that destruction will swiftly follow. The same is true for the wrath of a king or any other influential person. It is much truer regarding the wrath of God or the wrath of the Lion of the Tribe of Judah (Revelation 5:5).
i. “Hebrew, Of a young lion, which, being in his prime, roars more terribly; sets up his roar with such a force that he amazeth the other creatures whom he hunteth, so that, though far swifter of foot than the lion, they have no power to fly from him.” (Trapp)
ii. “There is nothing more dreadful than the roaring of this tyrant of the forest. At the sound of it all other animals tremble, flee away, and hide themselves. The king who is above law, and rules without law, and whose will is his own law, is like the lion.” (Clarke)
b. His favor is like the dew on the grass: This means the king’s favor is refreshing and life-giving; it also means that it is fleeting, as the dew on the grass. The favor of God is certainly refreshing and life-giving, but it is not fleeting, as if God were an impossible-to-please tyrant.
i. “Dew, which in the climatic conditions of Palestine was essential to the survival of vegetation in the hot, dry summer, is a gift from God.” (Waltke)
ii. “This proverb would advise the king’s subjects to use tact and the king to cultivate kindness.” (Ross)
A foolish son is the ruin of his father, And the contentions of a wife are a continual dripping.
a. A foolish son is the ruin of his father: It is grieving to any parent to have a foolish son or daughter. This may run from grief to ruin as the grief destroys the father’s health and life, or as the father ruins himself to rescue the foolish son.
b. The contentions of a wife are a continual dripping: This proverb of sympathy for a man’s problems as a father now looks at a man’s potential problem as a husband. A wife who often contends (fights, argues) with her husband is like a continual dripping in at least three ways.
· It is an always-present annoyance and trouble.
· It wastes and destroys, eroding good and valuable things.
· It points to some underlying, more basic problem.
i. “The man who has got such a wife is like a tenant who has got a cottage with a bad roof, through every part of which the rain either drops or pours. He can neither sit, stand, work, nor sleep, without being exposed to these droppings. God help the man who is in such a case, with house or wife!” (Clarke)
ii. “Like as a man that hath met with hard usage abroad thinks to mend himself at home, but is no sooner sat down there but the rain, dropping through the roof upon his head, drives him out of doors again. Such is the case of him that hath a contentious wife – a far greater cross than that of ungracious children, which yet are the father’s calamities and heart breaks.” (Trapp)
iii. “Delitzsch passes on an Arab proverb told him…‘Three things make a house intolerable: tak (the leaking through of rain), nak (a wife’s nagging) and bak (bugs).’” (Kidner)
Houses and riches are an inheritance from fathers, But a prudent wife is from the LORD.
a. Houses and riches are an inheritance from fathers: There are good things a man may receive as an inheritance, including material things such as houses and riches. A man is blessed to have such things.
b. A prudent wife is from the LORD: A gift beyond the inheritance one may receive from fathers is this gift from God – a prudent wife. A wife of wisdom, self-control, and appropriate living is a greater gift than houses and riches. A wife who is not prudent may waste whatever wealth a man has. Every man with a prudent, wise wife should give thanks to the LORD.
i. From the LORD: “Nature makes a woman, election a wife; but to be prudent, wise, and virtuous is of the Lord. A good wife was one of the first real and royal gifts bestowed on Adam.” (Trapp)
ii. “Thus the proverb instructs the disciple to look to God (Proverbs 15:8, 29; 16:3; cf. Genesis 24:14) and find his favor through wisdom to obtain from him a competent wife (Proverbs 8:35; 18:22)…. As a result, when a man has a competent wife, he praises God, not himself.” (Waltke)
iii. “The verse does not answer questions about unhappy marriages or bad wives; rather, it simply affirms that when a marriage turns out well, one should credit God.” (Ross)
Laziness casts one into a deep sleep, And an idle person will suffer hunger.
a. Laziness casts one into a deep sleep: There are many problems with laziness, and one of them is that it leads to more laziness, sending the lazy man into a deep sleep. There is no work to be done from a deep sleep.
i. “Laziness plunges him into a state of being so deep in sleep that he is totally unconscious of his situation. Unaware of his tragic situation and unable to arouse himself, the sluggard neglects his source of income and so hungers. His fate is similar to that of drunkards and the gluttons (Proverbs 23:21).” (Waltke)
b. An idle person will suffer hunger: There is a great price to be paid from laziness, one of those prices is the hunger one suffers as one’s needs are not met through hard work. The lazy man or woman puts themselves in a trap of sleep and hunger.
He who keeps the commandment keeps his soul, But he who is careless of his ways will die.
a. He who keeps the commandment keeps his soul: Obedience to the word and commandment of God is of real, practical benefit. Obedience guards and keeps the life, the soul of the wise man or woman who lives according to God’s word.
b. He who is careless of his ways will die: To abandon wisdom and live careless in our ways is to invite death. God gave His commandment to give us life and to keep us from death.
He who has pity on the poor lends to the LORD, And He will pay back what he has given.
a. He who has pity on the poor lends to the LORD: When we give to the poor (expressing our love and pity towards them), we aren’t wasting our money. It is like lending money to the LORD Himself.
i. “Their just and gracious Creator takes it upon himself to assume their indebtedness and so he will repay the lender in full.” (Waltke)
b. He will pay back what he has given: God will never be in debt to any man. He will never be in a position where He owes anything as a matter of debt. Therefore, to lend to the LORD is to ensure blessing in return. God will certainly pay back what we give in compassion to the poor. God promises that we will never be the loser for generous and compassionate giving.
i. “God will never be in your debt. He is exact and punctilious in His repayment. No man ever dared to do His bidding in respect to any case of need, and found himself the poorer…. Was not Ruth’s love to Naomi well compensated?” (Meyer)
ii. “O what a word is this! God makes himself debtor for every thing that is given to the poor! Who would not advance much upon such credit? God will pay it again. And in no case has he ever forfeited his word.” (Clarke)
iii. “This promise of reward does not necessarily signify that he will get his money back; the rewards in Proverbs involve life and prosperity in general.” (Ross)
Chasten your son while there is hope, And do not set your heart on his destruction.
a. Chasten your son while there is hope: There is not an endless window of opportunity to chasten and wisely discipline our children. Age and circumstances limit the opportunity for effective training, so it must be done while there is hope. There may come the time when you wish you had done much more to chasten your son or daughter.
i. “It is far better that the child should cry under healthy correction than that parents should later cry under the bitter fruit to themselves and their children of neglected discipline.” (Bridges)
b. Do not set your heart on his destruction: To fail to chasten your son in the opportune season is to actually work for his destruction. Many parents bring much destruction to their children through neglect, not outright abuse.
i. “Psychologically healthy parents do not consciously desire to kill their children. But if they do not employ the God-given means of verbal reproof to prevent acts of folly and corporal punishment to prevent their repetition, they are in fact unwittingly party to the worst punishment, his death.” (Waltke)
A man of great wrath will suffer punishment; For if you rescue him, you will have to do it again.
a. A man of great wrath will suffer punishment: Out of control anger brings many problems and costs. Among the fruit of the spirit is self-control (Galatians 5:23), and wisdom does not lead a person to be of great wrath.
i. “He punishes himself. Wounded pride and resentment leave the wretched criminal brooding in his room. He suffers an intolerable burden of self-inflicted punishment.” (Bridges)
b. For if you rescue him, you will have to do it again: The person who can’t control their anger will run into trouble again and again. To rescue them once isn’t enough, because the problem is more in them than in the circumstances that they blame for their anger. It is better for them to face the consequences of their action and hope they learn something from it.
i. “An ungovernable temper will repeatedly land its owner in fresh trouble.” (Kidner)
Listen to counsel and receive instruction, That you may be wise in your latter days.
a. Listen to counsel and receive instruction: One of the first marks of wisdom is the readiness to receive more wisdom. A teachable person, one who will listen to counsel and receive instruction, has already made much progress on the path of wisdom.
b. That you may be wise in your latter days: The bad effects of the foolish rejection of wisdom may not be seen for many years. Yet in the latter days of a man or woman’s life, it will be clear whether or not they learned wisdom’s lessons and if they did listen to counsel. If you want to be wise later in life, start now.
There are many plans in a man’s heart, Nevertheless the LORD’s counsel—that will stand.
a. There are many plans in a man’s heart: It is in the nature of men (and women) to plan and prepare for the future. Some of the plans may be wise and some may be foolish, but there are many plans in a man’s heart.
b. Nevertheless, the LORD’s counsel – that will stand: Man makes his plans, and he should. Yet every plan should be made with an appreciation of God’s overall wisdom, work, and will.
i. James would later explain this principle this way: Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit”; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, “If the Lord wills, we shall live and do this or that.” (James 4:13-15)
ii. “This is a perfectly self evident assertion, but, as such, important as to warrant a pause in reading it. The one thing in the heart that may be depended upon is the counsel or guidance of Jehovah.” (Morgan)
What is desired in a man is kindness, And a poor man is better than a liar.
a. What is desired in a man is kindness: It is not that kindness is the highest or only virtue for the people of God. Yet, in many ways, it is the one most desired by others, especially in a modern world.
b. A poor man is better than a liar: This proverb shows that kindness, though valuable, is not the only virtue. To be a man or woman of truth – to not be a liar – is also of great value. This proverb reminds us that though we should pursue and value kindness, we should not treat it as the only valued virtue among God’s people.
The fear of the LORD leads to life, And he who has it will abide in satisfaction; He will not be visited with evil.
a. The fear of the LORD leads to life: Since the fear of the LORD is the beginning of wisdom, it wonderfully leads to life. If we want life, we should begin with this honor, reverent awe and submission to God.
b. He who has it will abide in satisfaction: When we have, and walk in, the fear of the LORD, it leads to a life of satisfaction. The world, the flesh, and the devil want to convince us that a life founded on fear of the LORD leads to misery, but the opposite is true. It brings satisfaction and keeps us from a future of evil.
i. Will not be visited with evil: “When one lives a life of piety, the Lord provides a quality of life that cannot be disrupted by such evil.” (Ross)
A lazy man buries his hand in the bowl, And will not so much as bring it to his mouth again.
a. A lazy man buries his hand in the bowl: Solomon pictured a lazy man sitting at his food, with his hand buried in his bowl of food.
i. “This humorous portrayal is certainly an exaggeration. It probably was meant more widely for anyone who starts a project but lacks the energy to complete it.” (Ross)
ii. In the bowl: “The same word in 2 Kings 21:13 leaves no doubt of its meaning. The scene is thus a meal, and the example comically extreme.” (Kidner)
b. And will not so much as bring it to his mouth again: In this humorous, exaggerated picture, the lazy man has so little energy and initiative that he won’t even bring his hand from the bowl to his mouth. This exaggerated picture establishes a principle made elsewhere in proverbs: the lazy man will go hungry.
i. Will not so much as bring it to his mouth again: “To wit, to feed himself; he expects that the meat should drop into his mouth.” (Poole)
ii. “Is it possible to find anywhere a more graphic or sarcastic description of absolute laziness?” (Morgan)
Strike a scoffer, and the simple will become wary; Rebuke one who has understanding, and he will discern knowledge.
a. Strike a scoffer, and the simple will become wary: When a determined fool and opponent of wisdom (a scoffer) is punished, others will learn. The more innocent fool (the simple) may learn from this.
i. “Smite him never so much, there is no beating any wit into him. Pharaoh was not a button the better for all that he suffered; but Jethro, taking notice of God’s heavy hand upon Pharaoh, and likewise upon the Amalekites, was thereby converted, and became a proselyte, as Rabbi Solomon noteth upon this text.” (Trapp)
b. Rebuke one who has understanding: The rebuke of the scoffer seems to do the scoffer no good, though it may benefit the simple. Yet when someone who values wisdom (one who has understanding) is corrected, he learns. He grows in his ability to discern knowledge.
i. “Here are three varieties of mind: closed [scoffer]…empty (the simple—he must be startled into attention), and open [understanding] (…he accepts even a painful truth).” (Kidner)
He who mistreats his father and chases away his mother Is a son who causes shame and brings reproach.
a. He who mistreats his father and chases away his mother: The Bible commands honor your father and your mother (Exodus 20:12). This proverb considers the person who does the opposite of Exodus 20:12.
i. “When the father and his household lies in ruin, the mother (see Proverbs 1:8) is left in a tragic situation without the provision and protection and of her husband. By ruining his father, the imbecile (cf. Proverbs 17:2) leaves his mother as good as a defenseless widow.” (Waltke)
b. Is a son who causes shame and brings reproach: One cannot disobey God and the standards of human society without paying a price. One price to be paid from the mistreatment of parents is to bring shame and reproach upon one’s self.
Cease listening to instruction, my son, And you will stray from the words of knowledge.
a. Cease listening to instruction, my son: Solomon continued to give wisdom to his children, and here warned of the danger of ceasing to listen to instruction, to wisdom.
b. And you will stray from the words of knowledge: This shows us that attention and effort must be given to remain on the path of wisdom. If one does cease listening to instruction, then they will stray from the words of knowledge. One must set themselves on the path of wisdom and, with God’s help, determine that they will stay upon in.
i. “The meaning here is that it is better not to learn than to learn to refuse to obey.” (Morgan)
ii. “Without constant attention to wisdom depraved human beings unconsciously stray from it. Even Solomon, ancient Israel’s paragon of wisdom, strayed when he ceased listening to his own proverbs.” (Waltke)
A disreputable witness scorns justice, And the mouth of the wicked devours iniquity.
a. A disreputable witness scorns justice: The witness who is not committed to truth doesn’t care about the workings of justice. Great harm comes upon society and its legal system when there is not care and promotion of the truth and the disreputable witness is not punished.
i. “The perjurers in the lawsuit against Naboth are called beliyyaal (1 Kings. 21:10, 13), a story that illustrates the lying witnesses’ lethal power.” (Waltke)
b. The mouth of the wicked devours iniquity: The words of the wicked (coming from the mouth) love iniquity so much that they devour it, as a hungry man devours food. This is the kind of person who scorns justice and tears down society.
Judgments are prepared for scoffers, And beatings for the backs of fools.
a. Judgments are prepared for scoffers: Those who reject wisdom with hostility (scoffers) will not escape penalty. Judgments are prepared for them.
i. Are prepared for: “For these scorners (that promise themselves impunity) are judgments, not one, but many, not appointed only, but prepared long since, and now ready to be executed.” (Trapp)
b. Beatings for the backs of fools: Those who disregard wisdom, bound in their folly (fools) will also have their penalty. Correction will come to them in its appointed way, and sadly – the correction will do little good for them.
i. “Profane and wicked men expose themselves to the punishments denounced against such by just laws. Avoid, therefore, both their company and their end.” (Clarke)
5 CommentsA man of great anger will bear the penalty, For if you rescue him, you will only have to do it again. Proverbs 19:19
The “hot-head” is the focus of this proverb. The man who has a firey disposition and who is in the habit of responding and reacting to what happens to him in angry outbursts. He reacts to things with a rage – in fact what this passage says is that he does so with “great” rage. The word here is “gadol” which means something huge, mamoth, and gargantuan in size. This is not normal anger – it is enraged anger that loses control. What does God say to us about this kind of man? What does the Lord counsel us concerning acting on his behalf?
First of all God says that a man who has such huge anger issues is one who will bear the penalty of his actions. The word for penalty is “ownes” and means a fine, penalty, and referred to the fines that were levied against those who violated the law. The picture that is painted for us with the use of this particular word is that of someone whose anger lands them in jail. The enraged explosion they unleash on those who are the target of their anger goes beyond the law – and honestly – is very dangerous. You’ve heard of the man who in anger goes and gets a gun and returns to the bar or the house – and shoots the person with whom he is angry? That is this person’s anger tactic at its worst. To join with this fellow is to risk being put in jail with him – for his actions are going to cross the line – and become illegal.
Second, we are told not to continue to resuce this man from his angry outbursts. The problem with him is that he does not learn from his previous outbursts. Instead – he continues in his rage and does it again and again. We are warned that if we rescue him from his outrageous outbursts – we will have to do it again. He does not need to be rescued from the consequences of his actions – instead he needs to face them squarely. Rescuing him from them will only mean that he will do it again. There is a lesson for him that can only be learned from facing stiff penalties for his outrageous behavior.
While we are dealing with this proverb, I would like to share something a very wise man taught me about anger – and something that can help those who struggle with it. This godly man said to me the following, “We become angry because we cannot control situations or people. When we cannot control them, we become infuriated at whatever or whoever is not doing what they should be doing – so we can be comfortable and uninterrupted in what WE want to do.” This was, at the time, a devastating analysis of anger to me. I considered an angry outburst I had toward one of my children. According to this definition – my anger was not, as I asserted, because my child “made” me angry. My anger arose because my child was not doing what I wanted – and was interrupting what I wanted to be doing. Needless to say I was instantly convicted – repented – and had quite the crow-filled meal as I asked my son to forgive me. Later, when I realized I was not only angry at my son – I was also angry at God, Who in His perfect providence, decided that what I needed was an opportunity to be patient and kind. What I really wanted was a trial and testing free zone about me at all times. This led to a second meal of abundant crow as I sought God’s forgiveness for my pride and arrogance in wanting Him to serve me in the providence He provided for me.
I liked the way the scripture proverbs 19:19 was explained 😃🙏🏽
Reply
Becki Hernandez
6/9/2022 10:36:52 am
Great explanat
Reply
Victoria Kayser
7/19/2022 08:10:32 am
Thank you For a great explanation of proverbs 1919. I have struggled with anger from time to time. And rage. And I have suffered consequences.
Reply
Dionne Bain
10/21/2022 05:48:03 am
I Love the way this Passage was explained. It’s was so very helpful to me and I’m going to share it with my coworker.to why I constantly tell her to wait on God. When she’s angry with others
Reply
Steven S Lowry
3/7/2025 10:12:19 am
I was this man while I felt trapped in a toxic marriage and in my darkest moments I acted out on my young daughter who had no reason for this. Years later I told her this event and she became aware. Her response was my shame and I could only ask for forgiveness. We both have been forgiven by Grace of Jesus on the cross. I reading this have long ago repented to my Savior Jesus and I know His heart which he has poured out on me daily giving me a deep trust in his forgiveness and I THANK YOU LORD FOR YOUR CONTINUED LOVE!❤️ ❤️. Amen
ESVA man of great wrath will pay the penalty,for if you deliver him, you will only have to do it again.
NIVA hot-tempered person must pay the penalty;rescue them, and you will have to do it again.
NASBA person of great anger will suffer the penalty, For if you rescue him, you will only have to do it again.
CSBA person with intense anger bears the penalty;if you rescue him, you’ll have to do it again.
NLTHot-tempered people must pay the penalty.If you rescue them once, you will have to do it again.
KJVA man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again.
NKJVA man of great wrath will suffer punishment;For if you rescue him, you will have to do it again.
What does Proverbs 19:19 mean?
Among the worst consequences of an uncontrolled temper is the tendency to make the same mistakes again and again. Being hot-tempered means lacking in self-control, so a person is liable to make the same foolish choices when put under pressure. Proverbs warns repeatedly about the ways in which one’s temper can be dangerous (Proverbs 14:17, 29; 15:18; 17:27; 19:11). That danger extends to others as well; Scripture suggests it’s better to avoid those who can’t control their emotions (Proverbs 22:24).
Another application of this verse is the idea of learning hard lessons. At times, people need to suffer the natural consequences of their actions. This is especially true of children, who often struggle to mature when perpetually “rescued” from their own mistakes. The verses on either side of this proverb (Proverbs 19:18, 20) speak of the value in discipline and learning. Preventing all negative results, whether on behalf of a child or an adult, tends to encourage them committing the same errors over and over again.
History and modern culture are full of stories about habitual hot heads. Although they were punished for crimes and mistakes, some eventually repeated their mistakes. Of course, some men and women learn from their errors. When they are released from prison, or overcome their other consequences, they sincerely seek a more controlled life.
An angry man who repeatedly gets into trouble cannot blame circumstances or other people for the harm he inflicts on others. His problem doesn’t stem from others or from difficult circumstances; it stems from what he is by nature. Jeremiah 17:9 describes the heart as desperately sick. Shallow reformation doesn’t change the heart. Only spiritual regeneration—the new birth (John 3:3)—makes all things new (Jeremiah 31:31–33; 2 Corinthians 5:17).
CollapseContext Summary Proverbs 19:8–21 continues Solomon’s observations about wisdom and foolishness, a king’s wrath, household turmoil, and human plans as compared to divine sovereignty. A theme of these proverbs is the danger of ignoring godly wisdom, while placing too much reliance on one’s own ability. A wise person is prudent, diligent, and honest. At the same time, wisdom means realizing that not all plans work out.
CollapseChapter Summary Several themes are associated with these statements. Among them are the idea that personal integrity is worth much more than earthly wealth or success. Solomon discusses the unfortunate habit of favoring the rich and dismissing the poor, while commending those who care for the unfortunate. Many references are made to the consequences of foolish behavior, including the shame and punishment such things can bring.
Adult sibling rivalry, while often rooted in childhood dynamics, can significantly impact an individual’s well-being and relationships throughout their lives. It’s not uncommon for siblings to experience lingering resentment, competition, or distance, even into adulthood. Understanding the psychological roots of these conflicts and developing strategies for healthy communication and boundary setting can be crucial for improving these relationships. [1, 2, 3, 4, 5, 6]
Underlying Causes of Adult Sibling Rivalry:
Childhood Experiences: Past experiences, such as parental favoritism, perceived injustices, or unresolved conflicts, can shape adult sibling relationships. [3, 3, 4, 4, 7, 7]
Personality Differences: Inherent personality differences and varying coping mechanisms can contribute to ongoing friction and misunderstandings. [3, 7, 7, 8, 8, 9]
Family Dynamics: Unhealthy family dynamics, including communication patterns and unresolved issues, can perpetuate rivalry. [2, 2, 3, 3]
Social Comparisons: Adults may continue to compare themselves to siblings in terms of career, relationships, or material possessions, fueling rivalry. [10, 10, 11, 11]
Unmet Needs: Individuals may harbor expectations for siblings to fulfill unmet needs from childhood, such as apologies or recognition, leading to disappointment and resentment, according to AARP. [6, 6, 12, 12]
Consequences of Adult Sibling Rivalry:
Mental Health Issues: Studies show that poor sibling relationships in childhood can be linked to depression, anxiety, and substance abuse in adulthood, according to the American Psychological Association (APA). [1, 1]
Relationship Strain: Rivalry can negatively impact relationships with spouses, children, and other family members, according to Verywell Mind. [3, 7, 7, 13]
Personal Distress: Individuals may experience chronic feelings of anger, resentment, and disappointment due to unresolved conflicts. [12, 12, 14, 14]
Missed Opportunities: Rivalry can prevent siblings from forming supportive and meaningful relationships. [1, 1, 3, 3, 4, 15, 16]
Strategies for Improvement:
Self-Reflection: Individuals can examine their own role in the conflict and identify triggers and patterns of behavior, says WebMD. [2, 5, 5, 6, 6, 17]
Open Communication: Having honest and respectful conversations with siblings, focusing on understanding each other’s perspectives, can be beneficial. [5, 5, 6, 6]
Setting Boundaries: Establishing healthy boundaries with siblings, including limiting contact or emotional involvement, can be a way to protect one’s well-being. [6, 6, 18, 18]
Forgiveness and Acceptance: Letting go of past hurts and accepting that siblings may not change can lead to personal growth and reduced distress. [11, 11, 12, 12]
Seeking Professional Help: Therapy can provide guidance and support in navigating complex sibling relationships and developing healthier coping mechanisms, according to Psychology Today. [5, 5, 19, 19, 20, 21]
By addressing the underlying causes and actively working on improving communication and boundaries, adults can strive to create more positive and fulfilling relationships with their siblings. [5, 6]
Verse Job 34:3. The ear trieth words — I do not think, with Calmet, that the inward ear, or judgment, is meant simply. The Asiatics valued themselves on the nice and harmonious collection of words, both in speaking and in writing; and perhaps it will be found here that Elihu labours as much for harmonious versification as for pious and weighty sentiments. To connect sense with sound was an object of general pursuit among the Hebrew, Arabic, and Persian poets; and so fond are the latter of euphony, that they often sacrifice both sense and sentiment to it; and some of the Greek poets are not exempt from this fault.
Verse Job 34:4. Let us choose to us judgment — Let us not seek the applause of men, nor contend for victory. Let our aim be to obtain correct views and notions of all things; and let us labour to find out what is good.
Verse Job 34:5. Job hath said, I am righteous — Job had certainly said the words attributed to him by Elihu, particularly in Job 27:2, c., but it was in vindication of his aspersed character that he had asserted his own righteousness, and in a different sense to that in which Elihu appears to take it up. He asserted that he was righteous quoad the charges his friends had brought against him. And he never intimated that he had at all times a pure heart, and had never transgressed the laws of his Maker. It is true also that he said, God hath taken away my judgment but he most obviously does not mean to charge God with injustice, but to show that he had dealt with him in a way wholly mysterious, and not according to the ordinary dispensations of his providence; and that he did not interpose in his behalf, while his friends were overwhelming him with obloquy and reproach.
Verse Job 34:6. Should I lie against my right? — Should I acknowledge myself the sinner which they paint me, and thus lie against my right to assert and maintain my innocence?
My wound is incurable without transgression. — If this translation is correct, the meaning of the place is sufficiently evident. In the tribulation which I endure, I am treated as if I were the worst of culprits; and I labour under incurable maladies and privations, though without any cause on my part for such treatment. This was all most perfectly true; it is the testimony which God himself gives of Job, that “he was a perfect and upright man, fearing God and eschewing evil;” and that “Satan had moved the Lord against him, to destroy him, WITHOUT A CAUSE. See Job 1:1; Job 2:3.
The Chaldee translates thus: –
“On account of my judgment, I will make the son of man a liar, who sends forth arrows without sin.”
Mr. Good thus :-
“Concerning my cause I am slandered;
He hath reversed my lot without a trespass.”
The latter clause is the most deficient, אנוש חצי בלי פשע; Miss Smith’s translation of which is the best I have met with: “A man cut off, without transgression.” The word חצי chitstsi, which we translate my wound, signifies more literally, my arrow; and if we take it as a contracted noun, חצי chitstsey for חצים chitstsim, it means calamities. אנוש anush, which we translate incurable, may be the noun enosh, wicked, miserable man; and then the whole may be read thus: “A man of calamities without transgression.” I suffer the punishment of an enemy to God, while free from transgression of this kind.
Verse Job 34:7. Drinketh up scorning like water? — This is a repetition of the charge made against Job by Eliphaz, Job 15:16. It is a proverbial expression, and seems to be formed, as a metaphor, from a camel drinking, who takes in a large draught of water, even the most turbid, on its setting out on a journey in a caravan, that it may serve it for a long time. Job deals largely in scorning; he fills his heart with it.
Verse Job 34:8. Which goeth in company with the workers of iniquity — This is an allusion to a caravan: all kinds of persons are found there; but yet a holy and respectable man might be found in that part of the company where profligates assembled. But surely this assertion of Elihu was not strictly true; and the words literally translated, will bear a less evil meaning: “Job makes a track ארח arach, to join fellowship, לחברה lechebrah, with the workers of iniquity;” i.e., Job’s present mode of reasoning, when he says, “I am righteous, yet God hath taken away my judgment,” is according to the assertion of sinners, who say, “There is no profit in serving God; for, if a man be righteous, he is not benefited by it, for God does not vindicate a just man’s cause against his oppressors.” By adopting so much of their creed, he intimates that Job is taking the steps that lead to fellowship with them. See Job 34:9.
Verse Job 34:10. Far be it from God — Rather, Wickedness, far be thatfrom God; and from iniquity, the Almighty. The sense is sufficiently evident without the paraphrase in our version.
Verse Job 34:11. For the work of a man shall he render — God ever will do justice; the righteous shall never be forsaken, nor shall the wicked ultimately prosper.
Verse Job 34:13. Who hath given him a charge — Who is it that governs the world? Is it not God? Who disposes of all things in it? Is it not the Almighty, by his just and merciful providence? The government of the world shows the care, the justice, and the mercy of God.
Verse Job 34:14. If he set his heart upon man — I think this and the following verse should be read thus: – “If he set his heart upon man, he will gather his soul and breath to himself; for all flesh shall perish together, and man shall turn again unto dust.” On whomsoever God sets his heart, that is, his love, though his body shall perish and turn to dust, like the rest of men, yet his soul will God gather to himself.
Verse Job 34:17. Shall – he that hateth right govern? — Or, Shall he whohateth judgment, lie under obligation? It is preposterous to suppose that he who lives by no rule, should impose rules upon others. God, who is the fountain of all justice and righteousness,binds man by his laws; and wilt thou, therefore, pretend tocondemn him who is the sum of righteousness?
Verse Job 34:18. Is it fit to say to a king, Thou art wicked? — The sentence is very short, and is thus translated by the VULGATE: Quidicit regi, Apostata? Qui vocat duces impios? “Who says to a king, Apostate? Who calls leaders impious ?” Literally, Who calls a kingBelial? Who calls princes wicked? Civil governors should be treated with respect; no man should speak evil of the ruler of the people. This should never be permitted. Even where the man cannot be respected, because his moral conduct is improper, even there the office is sacred, and should be reverenced. He who permits himself to talk against the man, would destroy the office and authority, if he could.
Verse Job 34:19. That accepteth not — If it be utterly improper to speak against a king or civil governor, how much more so to speak disrespectfully of God, who is not influenced by human caprices or considerations, and who regards the rich and the poor alike, being equally his creatures, and equally dependent on his providence and mercy for their support and salvation.
Verse Job 34:20. In a moment shall they die — Both are equally dependent on the Almighty for their breath and being; the mighty as well as the poor. If the great men of the earth have abused their power, he sometimes cuts them off by the most sudden and unexpecteddeath; and even at midnight, when in security, and least capable of defence, they are cut off by the people whom they have oppressed, or by the invisible hand of the angel of death. This appears to be spoken in reference to Eastern tyrants, who seldom die a natural death.
Verse Job 34:22. There is no darkness — In this life; and no shadow ofdeath in the other world-no annihilation in which the workers ofiniquity may hide themselves, or take refuge.
Verse Job 34:23. For he will not lay upon man — The meaning appears to be this: He will not call man a second time into judgment; he does not try a cause twice; his decisions are just, and his sentence without appeal.
Mr. Good translates: –
“Behold, not to man hath he intrusted the time
Of coming into judgment with God.”
Man’s time is not in his own hand; nor is his lot cast or ruled by his own wisdom and power. When God thinks best, he will judge for him; and, if oppressed or calumniated, he will bring forth his righteousness as the light, and do him justice on his adversaries.
Verse Job 34:24. He shall break in pieces — In multitudes of cases God depresses the proud, and raises up the humble and meek. Neither their strength nor number can afford them security.
Verse Job 34:25. He knoweth their works — He knows what they have done, and what they are plotting to do.
He overturneth them in the night — In the revolution of a single night the plenitude of power on which the day closed is annihilated. See the cases of Belshazzar and Babylon.
Verse Job 34:26. He striketh them as wicked men — At other times he executes his judgments more openly; and they are suddenly destroyed in the sight of the people.
Verse Job 34:27. Because they turned back — This is the reason why he has dealt with them in judgment. They had departed from him in their hearts, their moral conduct, and their civil government. He is speaking of corrupt and tyrannical rulers. And they did not, would not, understand any of his ways.
Verse Job 34:28. So that they cause the cry of the poor — They were cruel and oppressive: the poor cried through their distresses, and against their oppressors; and God heard the cry of the poor. Nothing so dreadful appears in the court of heaven against an unfeeling, hardhearted, and cruel man of power, as the prayers, tears, and groans of the poor.
In times of little liberality, when some men thought they did God service by persecuting those who did not exactly receive theircreed, nor worship God in their way, a certain great man in Scotland grievously persecuted his tenants, because they had religious meetings in private houses out of the order of the establishment; though he never molested them when they spent their time and their money in the alehouse. A holy, simple woman, one of those people, went one morning to the house of the great persecutor, and desired to speak with him. The servant desired to know her message, and he would deliver it; for she could not be admitted. She told him she could deliver her message to none but his master; said it was a matter of great importance, and concerned himself intimately, and alone. The servant having delivered this message, and stated that the woman appeared to have something particular on her mind, his worship condescended to see her. “What is your business with me?” said he, in a haughty, overbearing tone. To which she answered, “Sir, we are a hantle o’ puir folk at ___, who are strivin’ to sairve God accordin’ to our ain conscience, and to get our sauls sav’d: yee persecute us; and I am come to beg yee to let us alane, and in ye dinna, we’ll pray yee dead.” This rhetoric was irresistible. His lordship did not know what influence such people might have in heaven; he did not like to put such prayers to the proof; wisely took the old woman’s advice, and e’en let them alane. He was safe; they were satisfied; and God had the glory. When the poor refer their cause to God, he is a terrible avenger. Let the potsherds strive with the potsherds of the earth; but wo to the man that contendeth with his Maker.
Verse Job 34:29. When he giveth quietness, who then can make trouble? — How beautiful is this sentiment, and how true! He ever acts as a sovereign, but his actions are all wise and just. If he givequietness, who dares to give trouble? And if he give to every human being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to another, “Thou shalt worship God in my way, or not at all;” or, through a pretended liberality, say, “Thou shalt be tolerated to worship him so and so;” and even that toleration be shackled and limited?
Reader, thou hast as much right to tolerate another’s mode of worship as he has to tolerate thine: or, in other words, neither of you have any such right at all; the pretension is as absurd as it is wicked.
If, however, there be any thing in the religious practice of any particular people that is inimical, by fair construction, to the peace of the country, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no such inference be drawn when not most obviously flowing from the practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question. Whatever converts sinners from the error of their ways must be good to society and profitable to the state.
Whether it be done against a nation — He defends and supports nations or individuals howsoever weak, against their enemies, howsoever numerous and powerful. He destroys nations or individuals who have filled up the measure of their political or moral iniquity, though all other nations and individuals stand up in their support.
Verse Job 34:30. That the hypocrite reign not — The Vulgate translates, Who causes a wicked man to reign because of the sins of thepeople. This was precisely the defense which Hegiage, the oppressive ruler of the Babylonian Irak, under the caliph Abdul Malec, made when he found the people in a state of insurrection. See at the end of the chapter. Job 34:37.
Verse Job 34:31. Surely it is meet to be said unto God — This is Elihu’s exhortation to Job: Humble thyself before God, and say, “I havesuffered – I will not offend.”
Verse Job 34:33. According to thy mind? he will recompense it — Mr. Good renders the whole passage thus: –
“Then in the presence of thy tribes
According as thou art bruised shall he make it whole.
But it is thine to choose, and not mine;
So, what thou determinest, say.”
This may at least be considered a paraphrase on the very obscure original. If thou wilt not thus come unto him, he will act according to justice, whether that be for or against thee. Choose what part thou wilt take, to humble thyself under the mighty hand of God, or still persist in thy supposed integrity. Speak, therefore; the matter concerns thee, not me; but let me know what thou art determined to do.
Verse Job 34:35. Job hath spoken without knowledge — There is no good in arguing with a self-willed, self-conceited man. Job has spoken like a man destitute of wisdom and discretion.
Verse Job 34:36. My desire is that Job may be tried unto the end — אבי יבחן איוב abi yibbachen Aiyob, “My father, let Job be tried.” So the VULGATE, Pater mi, probetur Job. But it may be as in the common translation, I wish Job to be tried; or, as Mr. Good renders it, Verily, let Job be pursued to conquest for replyinglike wicked men.
This is a very harsh wish: but the whole chapter is in the same spirit; nearly destitute of mildness and compassion. Who could suppose that such arguings could come out of the mouth of the loving Saviour of mankind? The reader will recollect that a very pious divine has supposed Elihu to be Jesus Christ!
Verse Job 34:37. He addeth rebellion unto his sin — An ill-natured, cruel, and unfounded assertion, borne out by nothing which Job had ever said or intended; and indeed, more severe than the most inveterate of his friends (so called) had ever spoken.
Mr. Good makes this virulent conclusion still more virulent and uncharitable, by translating thus: –
“For he would add to his transgressions apostasy;
He would clap his hands in the midst of us:
Yea, he would tempest his words up to God.”
There was no need of adding a caustic here; the words in the tamest translation are tart enough. Though Elihu began well and tolerantly, he soon got into the spirit, and under the mistake, of those who had preceded him in this “tempest of words.”
ON Job 34:30 I have referred to the case of Hegiage, governor of the Babylonian Irak, under the caliph Abdul Malec. When Hegiage was informed that the people were in a state of mutiny because of his oppressive government, before they broke out into open acts of hostility, he mounted on an eminence, and thus harangued them: –
“God has given me dominion over you; if I exercise it with severity, think not that by putting me to death your condition will be mended. From the manner in which you live you must be always ill-treated, for God has many executors of his justice; and when I am dead he will send you another, who will probably execute his orders against you with more rigour. Do you wish your prince to be moderate and merciful? Then exercise righteousness, and be obedient to the laws. Consider that your own conduct is the cause of the good or evil treatment which you receive from him. A prince may be compared to a mirror; all that you see in him is the reflection of the objects which you present before him.”
The people immediately dropped their weapons, and quietly returned to their respective avocations. This man was one of the most valiant, eloquent, and cruel rulers of his time; he lived towards the close of the 7th century of the Christian era. He is said to have put to death 120,000 people; and to have had 50,000 in his prisons at the time of his decease.
Yet this man was capable of generous actions. The following anecdote is given by the celebrated Persian poet Jami, in his Baharistan: –
Hegiage, having been separated from his attendants one day in the chase, came to a place where he found an Arab feeding his camels. The camels starting at his sudden approach, the Arab lifted up his head, and seeing a man splendidly arrayed, became incensed, and said, Who is this who with his fine clothes comesinto the desert to frighten my camels? The curse of Good lightupon him! The governor, approaching the Arab, saluted him very civilly, with the salaam, Peace be unto thee! The Arab, far from returning the salutation, said, I wish thee neither peace, nor anyother blessing of God. Hegiage, without seeming to heed what he had said, asked him very civilly “to give him a little water to drink.” The Arab in a surly tone, answered, If thou desirest todrink, take the pains to alight, and draw for thyself; for I amneither thy companion nor thy slave. The governor accordingly alighted, and having drank, asked the Arab, “Whom dost thou think the greatest and most excellent of men?” The prophet sent by God, said the Arab, and thou mayest burst with spleen. “And what thinkest thou of Aaly?” returned Hegiage. No tongue can declarehis excellence, said the Arab. “What,” asked Hegiage, “is thy opinion of the caliph Abdul Malec?” I believe him to be a very badprince, replied the Arab. “For what reason?” said Hegiage. Because, said the Arab, he hath sent us for governor the mostexecrable wretch under heaven. Hegiage, finding himself thus characterized, was silent; but his attendants coming up, he rejoined them, and ordered them to bring the Arab with them.
The next day Hegiage ordered him to be set at table with himself, and bade him “eat freely.” The Arab, ere he tasted, said his usual grace, “God grant that the end of this repast may be noworse than the beginning!” While at meat the governor asked him, “Dost thou recollect the discourse we had together yesterday?” The Arab replied, God prosper thee in all things! but as to the secretof yesterday, take heed that thou disclose it not to-day. “I will not,” said Hegiage; “but thou must choose one of these two things; either acknowledge me for thy master, and I will retain thee about my person; or else I will send thee to Abdul Malec, and tell him what thou hast said of him.” There is a third course, replied the Arab, preferable to those two. “Well, what is that?” said the governor. Why, send me back to the desert, and pray God that wemay never see each other’s face again. Cruel and vindictive as Hegiage was, he could not help being pleased with the frankness and courage of the man; and not only forgave him the preceding insults but ordered him 10,000 pieces of silver, and sent him back to the desert, according to his wish.
Elihu, it is likely, paused awhile, to see if Job had any thing to say against his discourse in the foregoing chapter; but he sitting silent, and it is likely intimating his desire that he would go on, he here proceeds. And, I. He bespeaks not only the audience, but the assistance of the company (v. 2-4). II. He charges Job with some more indecent expressions that had dropped from him (v. 5-9). III. He undertakes to convince him that he had spoken amiss, by showing very fully, 1. God’s incontestable justice (v. 10-12, 17, 19, 23). 2. His sovereign dominion (v. 13-15). 3. His almighty power (v. 20, 24). 4. His omniscience (v. 21, 22, 25). 5. His severity against sinners (v. 26-28). 6. His overruling providence (v. 29, 30). IV. He teaches him what he should say (v. 31, 32). And then, lastly, he leaves the matter to Job’s own conscience, and concludes with a sharp reproof of him for his peevishness and discontent (v. 33-37). All this Job not only bore patiently, but took kindly, because he saw that Elihu meant well; and, whereas his other friends had accused him of that from which his own conscience acquitted him, Elihu charged him with that only for which, it is probable, his own heart, now upon the reflection, began to smite him.
Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, v. 2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, 1 Co. 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, v. 3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, v. 4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: “Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise.” Note, We are then likely to discern what is right when we agree to assist one another in searching it out.
II. He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them.
1. He recites the words which Job had spoken, as nearly as he can remember. (1.) He had insisted upon his own innocency. Job hath said, I am righteous (v. 5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? v. 6. Job had spoken to this purport, My righteousness I hold fast, ch. 27:6. (2.) He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, ch. 27:2. (3.) He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, ch. 16:16, 17. (4.) He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (v. 9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal. 3:14. This Elihu gathers as Job’s opinion, by an innuendo from what he said (ch. 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame.
2. He charges Job very high upon it. In general, What man is like Job? v. 7. “Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?” He represents him, (1.) As sitting in the seat of the scornful: “He drinketh up scorning like water,” that is, “he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections.” Or, “He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them.” Or, as some explain it, “By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side.” We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish, Ps. 39:8. (2.) As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (v. 8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, v. 9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God’s children (Ps. 72:13, 14), but gratifies his enemies, and says as they say.
The scope of Elihu’s discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: “Hearken to me, you men of understanding (v. 10), and show yourselves to be intelligent by assenting to this which I say.” And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God’s proceedings. Now observe in these verses,
I. How plainly this truth is laid down, both negatively and positively. 1. He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity, v. 10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (v. 12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai—God all-sufficient, and therefore he cannot be tempted with evil (James 1:13), to do an unrighteous thing. 2. He ministers justice to all (v. 11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.
II. How warmly it is asserted, 1. With an assurance of the truth of it: Yea, surely, v. 12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly. 2. With an abhorrence of the very thought of the contrary (v. 10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.
III. How evidently it is proved by two arguments:
1. His independent absolute sovereignty and dominion (v. 13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other. (1.) It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right? Gen. 18:25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him? Rom. 3:5, 6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God’s dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns? (2.) It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.
2. His irresistible power (v. 14): If he set his heart upon man, to contend with him, much more if (as some read it) he set his heart against man, to ruin him, if he should deal with man either by summa potestas—mere sovereignty, or by summum jus—strict justice, there were no standing before him; man’s spirit and breath would soon be gone and all flesh would perish together, v. 15. Many men’s honesty is owing purely to their impotency; they do not do wrong because they cannot support it when it is done, or it is not in their power to do it. But God is able to crush any man easily and suddenly, and yet does not by arbitrary power crush any man, which therefore must be attributed to the infinite perfection of his nature, and that is immutable. See here, (1.) What God can do with us. He can soon bring us to dust; there needs not any positive act of his omnipotence to do it; if he do but withdraw that concurrence of his providence by which we live, if he gather unto himself that spirit and breath which was from his hand at first and is still in his hand, we expire immediately, like an animal in an air-pump when the air is exhausted. (2.) What he may do with us without doing us wrong. He may recall the being he gave, of which we are but tenants at will, and which also we have forfeited; and therefore, as long as that is continued of his mere favour, we have no reason to cry out of wrong, whatever other comforts are removed.
Elihu here addresses himself more directly to Job. He had spoken to the rest (v. 10) as men of understanding; now, speaking to Job; he puts an if upon his understanding: If thou hast understanding, hear this and observe it, v. 16.
I. Hear this, That God is not to be quarrelled with for any thing that he does. It is daring presumption to arraign and condemn God’s proceedings, as Job had done by his discontents. It was, 1. As absurd as it would be to advance one to power that is a professed enemy to justice: Shall even he that hates right govern? v. 17. The righteous Lord so loves righteousness that, in comparison with him, even Job himself, though a perfect and upright man, might be said to hate right; and shall he govern? Shall he pretend to direct God or correct what he does? Shall such unrighteous creatures as we are give law to the righteous God? or must he take his measures from us? When we consider the corruption of our nature, and the contrariety there is in us to the eternal rule of equity, we cannot but see it to be an impudent impious thing for us to prescribe to God. 2. It was as absurd as it would be to call a most righteous innocent person to the bar, and to give judgment against him, though it appeared ever so plainly, upon the trial, that he was most just: Wilt thou condemn him that is righteous in all his ways, and cannot but be so? 3. It is more absurd and unbecoming than it would be to say to a sovereign prince, Thou art wicked, and to judges upon the bench, You are ungodly, v. 18. This would be looked upon as an insufferable affront to majesty and to magistracy; no king, no prince, would bear it. In favour of government, we presume it is a right sentence that is passed, unless the contrary be very evident; but, whatever we think, it is not fit to tell a king to his face that he is wicked. Nathan reproved David by a parable. But, whatever a high priest or a prophet might do, it is not for an ordinary subject to make so bold with the powers that are. How absurd is then to say so to God—to impute iniquity to him, who, having no respect of persons, is in no temptation to do an unjust thing! He regardeth not the rich more than the poor, and therefore it is fit he should rule, and it is not fit we should find fault with him, v. 19. Note, Rich and poor stand upon the same level before God. A great man shall fare never the better, nor find any favour, for his wealth and greatness; nor shall a poor man fare ever the worse for his poverty, nor an honest cause be starved. Job, now that he was poor, should have as much favour with God, and be as much regarded by him, as when he was rich; for they are all the work of his hands. Their persons are so: the poor are made by the same hand, and of the same mould, as the rich. Their conditions are so: the poor were made poor by the divine providence, as well as the rich made rich; and therefore the poor shall fare never the worse for that which is their lot, not their fault.
II. Hear this, That God is to be acknowledged and submitted to in all that he does. Divers considerations Elihu here suggests to Job, to beget in him great and high thoughts of God, and so to persuade him to submit and proceed no further in his quarrel with him.
1. God is almighty, and able to deal with the strongest of men when he enters into judgment with them (v. 20); even the people, the body of a nation, though ever so numerous, shall be troubled, unhinged, and put into disorder, when God pleases; even the mighty man, the prince, though ever so honourable, ever so formidable among men, shall, if God speak the word, be taken away out of his throne, nay, out of the land of the living; they shall die; they shall pass away. What cannot he do that has all the powers of death at his command? Observe the suddenness of this destruction: In a moment shall they die. It is not a work of time, with God, to bring down his proud enemies, but, when he pleases, it is soon done; nor is he bound to give them warning, no, not an hour’s warning. This night thy soul shall be required. Observe the season of it: They shall be troubled at midnight, when they are secure and careless, and unable to help themselves; as the Egyptians when their first-born were slain. This is the immediate work of God: they are taken away, without hand, insensibly, by secret judgments. God can himself humble the greatest tyrant, without the assistance or agency of any man. Whatever hand he sometimes uses in the accomplishing of his purposes, he needs none, but can do it without hand. Nor is it one single mighty man only that he can thus overpower, but even hosts of them (v. 24): He shall break in pieces mighty men without number; for no combined power can stand it out against Omnipotence. Yet, when God destroys tyranny, he does not design anarchy; if those are brought down that ruled ill, it does not therefore follow that people must have no rulers; for, when he breaks mighty men, he sets others in their stead, that will rule better, or, if they do not, he overturns them also in the night, or in a night, so that they are destroyed, v. 25. Witness Belshazzar. Or, if he designs them space to repent, he does not presently destroy them, but he strikes them as wicked men, v. 26. Some humbling mortifying judgments are brought upon them; these wicked rulers are stricken as other wicked men, as surely, as sorely, stricken in their bodies, estates, or families, and this for warning to their neighbours; the stroke is given in terrorem—as an alarm to others, and therefore is given in the open sight of others, that they also may see and fear, and tremble before the justice of God. If kings stand not before him, how shall we stand!
2. God is omniscient, and can discover that which is most secret. As the strongest cannot oppose his arm, so the most subtle cannot escape his eye; and therefore, if some are punished either more or less than we think they should be, instead of quarrelling with God, it becomes us to ascribe it to some secret cause known to God only. For, (1.) Every thing is open before him (v. 21): His eyes are upon the ways of man; not only they are within reach of his eye, so that he can see them, but his eye is upon them, so that he actually observes and inspects them. He sees us all, and sees all our goings; go where we will, we are under his eye; all our actions, good and evil, are regarded and recorded and reserved to be brought into judgment when the books shall be opened. (2.) Nothing is or can be concealed from him (v. 22): There is no darkness nor shadow of death so close, so thick, so solitary, so remote from light or sight as that in it the workers of iniquity may hide themselves from the discovering eye and avenging hand of the righteous God. Observe here, [1.] The workers of iniquity would hide themselves if they could from the eye of the world for shame (and that perhaps they may do), and from the eye of God for fear, as Adam among the trees of the garden. The day is coming when mighty men, and chief captains, will call to the rocks and mountains to hide them. [2.] They would gladly be hid even by the shadow of death, be hid in the grave, and lie for ever there, rather than appear before the judgment-seat of Christ. (3.) It is in vain to think of flying from God’s justice, or absconding when his wrath is in pursuit of us. The workers of iniquity may find ways and means to hide themselves from men, but not from God: He knows their works (v. 25), both what they do and what they design.
3. God is righteous, and, in all his proceedings, goes according to the rules of equity. Even when he is overturning mighty men, and breaking them in pieces, yet he will not lay upon man more than right, v. 23. As he will not punish the innocent, so he will not exact of those that are guilty more than their iniquities deserve; and of the proportion between the sin and the punishment Infinite Wisdom shall be the judge. He will not give any man cause to complain that he deals hardly with him, nor shall any man enter into judgment with God, or bring an action against him. If he do, God will be justified when he speaks and clear when he judges. Therefore Job was very much to be blamed for his complaints of God, and is here well-advised to let fall his action, for he would certainly be cast or non-suited. It is not for man ever to purpose to enter into judgment with the Omnipotent; so some read the whole verse. Job had often wished to plead his cause before God. Elihu asks, “To what purpose? The judgment already given concerning thee will certainly be affirmed; no errors can be found in it, nor any exceptions taken to it, but, after all, it must rest as it is.” All is well that God does, and will be found so. To prove that when God destroys the mighty men, and strikes them as wicked men, he does not lay upon them more than right, he shows what their wickedness was (v. 27, 28); and let any compare that with their punishment, and then judge whether they did not deserve it. In short, these unjust judges, whom God will justly judge, neither feared God nor regarded man, Lu. 18:2. (1.) They were rebels to God: They turned back from him, cast off the fear of him, and abandoned the very thoughts of him; for they would not consider any of his ways, took no heed either to his precepts or to his providences, but lived without God in the world. This is at the bottom of all the wickedness of the wicked, they turn back from God; and it is because they do not consider, not because they cannot, but because they will not. From inconsideration comes impiety, and thence all immorality. (2.) They were tyrants to all mankind, v. 28. They will not call upon God for themselves; but they cause the cry of the poor to come to him, and that cry is against them. They are injurious and oppressive to the poor, wrong them, crush them, impoverish them yet more, and add affliction to the afflicted, who cry unto God, make their complaint to him, and he hears them and pleads their cause. Their case is bad who have the prayers and tears of the poor against them; for the cry of the oppressed will, sooner or later, draw down vengeance on the heads of the oppressors, and no one can say that this is more than right, Ex. 22:23.
4. God has an uncontrollable dominion in all the affairs of the children of men, and so guides and governs whatever concerns both communities and particular persons, that, as what he designs cannot be defeated, so what he does cannot be changed, v. 29. Observe, (1.) The frowns of all the world cannot trouble those whom God quiets with his smiles. When he gives quietness who then can make trouble? v. 29. This is a challenge to all the powers of hell and earth to disquiet those to whom God speaks peace, and for whom he creates it. If God give outward peace to a nation, he can secure what he gives, and disable the enemies of it to give it any disturbance. If God give inward peace to a man only, the quietness and everlasting assurance which are the effect of righteousness, neither the accusations of Satan nor the afflictions of this present time, no, nor the arrests of death itself, can give trouble. What can make those uneasy whose souls dwell at ease in God? See Phil. 4:7. (2.) The smiles of all the world cannot quiet those whom God troubles with his frowns; for if he, in displeasure, hide his face, and withhold the comfort of his favour, who then can behold him? that is, Who can behold a displeased God, so as to bear up under his wrath or turn it away? Who can make him show his face when he resolves to hide it, or see through the clouds and darkness which are round about him? Or, Who can behold a disquieted sinner, so as to give him effectual relief? Who can stand a friend to him to whom God is an enemy? None can relieve the distresses of the outward condition without God. If the Lord do not help thee, whence shall I? 2 Ki. 6:27. Nor can any relieve the distresses of the mind against God and his terrors. If he impress the sense of his wrath upon a guilty conscience, all the comforts the creature can administer are ineffectual. As vinegar upon nitre, so are songs to a heavy heart. The irresistibleness of God’s operations must be acknowledged in his dealings both with communities and with particular persons: what he does cannot be controlled, whether it be done against a nation in its public capacity or against a man only in his private affairs. The same Providence that governs mighty kingdoms presides in the concerns of the meanest individual; and neither the strength of a whole nation can resist his power nor the smallness of a single person evade his cognizance; but what he does shall be done effectually and victoriously.
5. God is wise, and careful of the public welfare, and therefore provides that the hypocrite reign not, lest the people be ensnared, v. 30. See here, (1.) The pride of hypocrites. They aim to reign; the praise of men, and power in the world, are their reward, what they aim at. (2.) The policy of tyrants. When they aim to set up themselves they sometimes make use of religion as a cloak and cover for their ambition and by their hypocrisy come to the throne. (3.) The danger the people are in when hypocrites reign. They are likely to be ensnared in sin, or trouble, or both. Power, in the hands of dissemblers, is often destructive to the rights and liberties of a people, which they are more easily wheedled out of than forced out of. Much mischief has been done likewise to the power of godliness under the pretence of a form of godliness. (4.) The care which divine Providence takes of the people, to prevent this danger, that the hypocrite reign not, either that he do not reign at all or that he do not reign long. If God has mercy in store for a people, he will either prevent the rise or hasten the ruin of hypocritical rulers.
I. Elihu instructs Job what he should say under his affliction, v. 31. 32. Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction, Prov. 6:23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job’s other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job, 1. To humble himself before God for his sins, and to accept the punishment of them: “I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness.” Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good. 2. To pray to God to discover his sins to him (v. 32): “That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully.” A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him. 3. To promise reformation (v. 31): I will not offend any more. “If I have done iniquity (or seeing that I have), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future.” This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God’s design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow.
II. He reasons with him concerning his discontent and uneasiness under his affliction, v. 23. We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows, 1. That it is absurd and unreasonable to expect this: “Should it be according to thy mind? No, what reason for that?” Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God’s mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God’s mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many. 2. That it is in vain, and to no purpose, to expect it: “He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse,” that is, “to prescribe to God and except against what he does, so will not I—I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God’s hand, not in mine.”
III. He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said. 1. He would have the matter thoroughly examined, and brought to an issue (v. 36): “My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it.” Many understand it of his trial by afflictions: “Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained.” 2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read v. 36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, “O my Father who art in heaven! let Job be tried till he be subdued.” When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Heb. 12:7. (2.) He appeals to the by-standers (v. 34): “Let men of understanding tell me whether they can put any more favourable construction upon Job’s words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi—I have done wrong.” In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, v. 35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself (He speaks as one of the foolish men speak) and for the same reason, Shall we not receive evil as well as good at God’s hand? ch. 2:10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God’s wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God’s enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God’s friends, and hectored over them: “He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all.” To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Haereticus esse nolo—I may fall into error, but I will not plunge into heresy.
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1. (1-5) Elihu and his dissatisfaction with the answers of Job’s friends.
So these three men ceased answering Job, because he was righteous in his own eyes. Then the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was aroused against Job; his wrath was aroused because he justified himself rather than God. Also against his three friends his wrath was aroused, because they had found no answer, and yet had condemned Job. Now because they were years older than he, Elihu had waited to speak to Job. When Elihu saw that there was no answer in the mouth of these three men, his wrath was aroused.
a. So these three men ceased answering Job, because he was righteous in his own eyes: At the end of Job’s persuasive arguments in Job 28-30, his friends had nothing more to say. They still thought that Job was completely wrong, but they felt he was so confirmed in his own opinions (he was righteous in his own eyes) that it was useless to keep the discussion going.
b. Elihu, the son of Barachel the Buzite, of the family of Ram: This is the first mention of Elihu in the Book of Job. Because he appears, dominates all discussion and then abruptly leaves, some modern commentators think that he wasn’t really part of the story and was inserted into the account later by the author or another editor.
i. Of all the friends of Job, Elihu is the only one with a genealogy. “The Buzite he is called, either from his progenitor Buz, the son of Nahor, who was the brother of Abraham, and had by Milchah, Huz, his firstborn (of whom some think Job came), and Buz, his brother, Genesis 22:21; or else from his country, the city of Buz, a city of Idumea, Jeremiah 25:23.” (Trapp)
ii. The mention of his genealogy is important, because it reminds us that Elihu was not a fictional character. “His pedigree is this particularly described, partly for his honour… and principally to evidence the truth of this history, which otherwise might seem to be but a poetical fiction.” (Poole)
iii. “Elihu, he is called. The name is Hebrew, and its signification, My-God-is-He, is as clearly Hebrew as that of some names of analogous meaning in our own language.” (Bradley)
iv. Elihu appears and disappears suddenly; yet he does belong and his speech makes sense here. “It is true Elihu is not mentioned elsewhere in the book; so his speeches could be left out. But at the beginning (Job 32) and at the end (Job 37), they are skillfully woven into the fabric of the book and made to play a legitimate role.” (Smick)
v. “But still the question has been asked, Who was Elihu? I answer, He was ‘the son of Barachel the Buzite, of the kindred of Ram:’ this is all we know of him. But this Scriptural answer will not satisfy those who are determined to find out mysteries where there are none. Some make him a descendant of Judah; Jerome, Bede, Lyranus, and some of the rabbis, make him Balaam the son of Beor, the magician; Bishop Warburton makes him Ezra the scribe; and Dr. Hodges makes him the second person in the glorious Trinity, the Lord Jesus Christ, and supposes that the chief scope of this part of the book was to convict Job of self-righteousness, and to show the necessity of the doctrine of justification by faith! When these points are proved, they should be credited.” (Clarke)
c. Then the wrath of Elihu… was aroused against Job: Apparently, Elihu was a silent listener at the whole dialogue up to this point. He was angry against Job because he felt that Job justified himself rather than God. Elihu felt that Job was more concerned about being right himself than God being right.
i. We can easily understand how Elihu felt this. Yet what he did not understand was that both Job and God were right. The friends had forced themselves and Job into a false dilemma: either Job is right or God is right. They could not see or understand how both were right.
ii. “Four times in the Hebrew text we are told that he was angry. First at Job for justifying himself rather than God and then at the friends because of their inability to refute Job.” (Smick)
iii. Elihu will speak, but Job will not answer him. “Job never had opportunity to answer him. God took no notice of him except to interrupt him.” (Morgan)
d. Also against his three friends his wrath was aroused: Elihu was also angry at Eliphaz, Bildad, and Zophar because they had failed to solve the controversy (they had found no answer), while at the same time they were (in Elihu’s opinion) too harsh against Job (and yet had condemned Job).
i. “Elihu is angry with everybody. He is the classic angry young man, and from the outset what we need to notice about this kind of anger is that it puts him in a class by himself. The fact that he is angry at both sides of the debate separates him from Job, on the one hand, but also from the other three friends.” (Mason)
e. Because they were years older than he, Elihu had waited to speak to Job: Out of respect for those older than he, Elihu held back for as long as he felt he could. Now, he felt that he simply had to speak.
i. “How young he was, or how old they were, we cannot tell; but there was no doubt a great disparity in their ages.” (Clarke)
2. (6-9) Why Elihu overcame his hesitancy to speak.
So Elihu, the son of Barachel the Buzite, answered and said: “I am young in years, and you are very old; Therefore I was afraid, And dared not declare my opinion to you. I said, ‘Age should speak, And multitude of years should teach wisdom.’ But there is a spirit in man, And the breath of the Almighty gives him understanding. Great men are not always wise, Nor do the aged always understand justice.”
a. I am young in years, and you are very old: Elihu came as a young man among older men, and because of this was willing to hold his words for a long time.
b. But there is a spirit in man, and the breath of the Almighty gives him understanding: Elihu believed that just because Job and his three friends were older, it did not mean that they were the only ones with a spirit in a man, and the only one who had received understanding from the Almighty.
i. There is a spirit in a man: “So the sense of the place is, Every man, as a man, whether old or young, hath a reasonable soul, by which he is able in some measure to discern between good and evil, and to judge of men’s opinions and discourses; and therefore I also may venture to deliver my opinion.” (Poole)
ii. “We have been trying to know God by the intellect, by reading the Bible intellectually, by endeavouring to apprehend human systems. There is, however, a deeper and truer method. ‘There is a spirit in man!’ Open your spirit to the divine Spirit as you open a window to the sunny air.” (Meyer)
c. Great men are not always wise, nor do the aged always understand justice: We can only imagine the reaction from Job and his three friends at these words of Elihu. They were probably united together for the first time in a long time; they might not agree with each other, but they certainly all would disagree that this young upstart could be wiser or have more understanding than they did.
i. Elihu believed that the older men – for all of their supposed wisdom – didn’t understand the matter at all; he thought that the old men were wrong and that the young men (in particular, himself) were right. The thinker and writer G.K. Chesterton wrote this about men like Elihu: “I believe what really happens in history is this: the old man is always wrong; and the young people are always wrong about what is wrong with him. The practical form it takes is this: that, while the old man may stand by some stupid custom, the young man always attacks it with some theory that turns out to be equally stupid.”
ii. Nevertheless, we can say that in principle Elihu was correct. “Age is no just measure of wisdom. There are beardless sages and greyheaded children.” (Trapp)
iii. Elihu shows some of the strengths and weaknesses of his youth. “Despite his anger (Job 32:2-3) and wordy lecturing style, Elihu never got bitter as did Bildad and Zophar.” (Smick)
B. Elihu introduces his speech.
1. (10-14) Elihu criticizes Eliphaz, Bildad, and Zophar as ineffective.
“Therefore I say, ‘Listen to me, I also will declare my opinion.’ Indeed I waited for your words, I listened to your reasonings, while you searched out what to say. I paid close attention to you; And surely not one of you convinced Job, Or answered his words; Lest you say, ‘We have found wisdom’; God will vanquish him, not man. Now he has not directed his words against me; So I will not answer him with your words.”
a. Therefore I say, “Listen to me, I also will declare my opinion”: From this request for the attention and ear of Job, Eliphaz, Bildad, and Zophar, we can assume that there were sour and disdainful faces on the older men. Yet Elihu pressed forward, asking for this audience.
b. Surely not one of you convinced Job, or answered his words: Elihu was frustrated because Job’s friends didn’t put him in his place the way he thought they should. We can imagine Elihu following the debate, thinking of what he would say in response to Job, and being frustrated that the answers of Job’s friends were not as brilliant as the answers in Elihu’s mind.
2. (15-22) Elihu’s inner compulsion to speak.
“They are dismayed and answer no more; Words escape them. And I have waited, because they did not speak, Because they stood still and answered no more. I also will answer my part, I too will declare my opinion. For I am full of words; The spirit within me compels me. Indeed my belly is like wine that has no vent; It is ready to burst like new wineskins. I will speak, that I may find relief; I must open my lips and answer. Let me not, I pray, show partiality to anyone; Nor let me flatter any man. For I do not know how to flatter, Else my Maker would soon take me away.”
a. They are dismayed and answer no more; words escape them: Elihu noted that Job’s friends were exhausted by the debate. In the mind of Elihu, it was fortunate that he had so much energy and so many words, because now he could start where the three friends had left off.
b. For I am full of words; the spirit within me compels me: Elihu certainly was full of words; for this and the next five chapters he will drone on and on, unable to shut up and unable to let anyone else speak. It is by far the longest single speech in the Book of Job, longer than even God’s speech in later chapters.
i. We notice already that Elihu has spent a chapter simply introducing his speech. He hasn’t even gotten to the real points he wants to make. Such long introductions and wordy methods are characteristic of Elihu, and he was not the last man on this earth to use too many words.
ii. “Almost all modern interpreters have found Elihu to be insufferably wordy. MacKenzie says that it takes him twenty-four verses to say, ‘Look out! I’m going to speak!’” (Smick)
c. Let me not, I pray, show partiality to anyone; nor let me flatter any man. For I do not know how to flatter, else my Maker would soon take me away: Elihu was determined to flatter no man, except himself. In this obviously self-flattering introduction to the speech, Elihu has clearly presented himself as smarter, wiser, and having more understanding than any of the four other men with him. Elihu seemed painfully unaware of how he sounded and looked.
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Select a Bible Book Select Book GenesisExodusLeviticusNumbersDeuteronomyJoshuaJudgesRuth1 Samuel2 Samuel1 Kings2 Kings1 Chronicles2 ChroniclesEzraNehemiahEstherJobPsalmsProverbsEcclesiastesSong of SolomonIsaiahJeremiahLamentationsEzekielDanielHoseaJoelAmosObadiahJonahMicahNahumHabakkukZephaniahHaggaiZechariahMalachiMatthewMarkLukeJohnActsRomans1 Corinthians2 CorinthiansGalatiansEphesiansPhilippiansColossians1 Thessalonians2 Thessalonians1 Timothy2 TimothyTitusPhilemonHebrewsJames1 Peter2 Peter1 John2 John3 JohnJudeRevelation Select a ChapterSelect Chapter123456789101112131415161718192021222324252627282930313233343536373839404142
A. Elihu denounces Job for losing faith and denying God’s justice.
1. (1-9) He again inaccurately summarizes Job’s argument.
Elihu further answered and said: “Hear my words, you wise men; Give ear to me, you who have knowledge. For the ear tests words As the palate tastes food. Let us choose justice for ourselves; Let us know among ourselves what is good.”
“For Job has said, ‘I am righteous, But God has taken away my justice; Should I lie concerning my right? My wound is incurable, though I am without transgression.’ What man is like Job, Who drinks scorn like water, Who goes in company with the workers of iniquity, And walks with wicked men? For he has said, ‘It profits a man nothing That he should delight in God.’”
a. Hear my words, you wise men: Here, Elihu again gave a wordy introduction to his point. In this speech he would quote the words of Job, the ones he felt accused God and justified himself.
i. “Of course, neither of these quotations was direct. They rather summarize the conclusions which Job’s arguments seemed to warrant.” (Morgan)
b. My wound is incurable, though I am without transgression: This was another slight mischaracterization of what Job said. Job certainly did claim to be wounded so severely by his trials that it might seem incurable; yet again he never claimed to be sinless. He only claimed that there was not some special sin that made him the target of this special catastrophe.
i. Elihu tried to quote specific statements of Job to rebuke, but he quoted selectively and unfairly. “Elihu picked out only those words of Job that he needed in order to prove his point.” (Smick)
ii. “True it is, that Job in his heat had let fall very many lavish and inconsiderate speeches, as is to be seen almost throughout the tenth chapter; but yet it was far from him ever to say either that himself was without sin or that God was unjust, as Elihu would bear him down.” (Trapp)
iii. Should I lie concerning my right: “Should I falsely accuse myself of such sins of which I am in no way conscious to myself? Should I betray mine own cause, and deny my integrity, and say that I deserved worse than I have done?” (Poole)
c. What man is like Job… who goes in company with the workers of iniquity: It seems unthinkable that Elihu believed that Job actually was a companion of wicked men. Perhaps he meant that what he considered to be Job’s confused moral thinking led him to associate with the morally corrupt.
i. “In language even stronger than that of his elders, the youthful speaker attacks Job, not for some concealed guilt in his past life – of this, unlike his three elders, the youthful speaker says nothing – but as uttering blasphemy with delight, as drinking up scorning, as one athirst beneath an Eastern sun drinks water, and by so doing throwing himself on the side of the wicked.” (Bradley)
d. For he has said, “It profits a man nothing that he should delight in God”: Job certainly said nothing like this. We can understand how Elihu thought this about Job, because Job claimed to delight in God and he now seemed to claim that it profited him nothing. But Elihu is taking general trains of thought of Job, and extending them further than Job did.
i. “Job had wailed ‘that those who provoke God are secure’ (Job 12:6) while one who is ‘righteous and blameless’ is made ‘a laughingstock’ (Job 12:4; cf. 10:3; 21:7-8; 24:1-12). To Elihu this could mean nothing else than an accusation that God does wrong and it is unthinkable that God would do wrong.” (Smick)
ii. “What most alarmed Elihu about Job was that somehow this man had the cheek to blame God for his problems, and yet still to consider himself righteous and faithful.” (Mason)
2. (10-15) The righteousness of God and His moral order.
“Therefore listen to me, you men of understanding: Far be it from God to do wickedness, And from the Almighty to commit iniquity. For He repays man according to his work, And makes man to find a reward according to his way. Surely God will never do wickedly, Nor will the Almighty pervert justice. Who gave Him charge over the earth? Or who appointed Him over the whole world? If He should set His heart on it, If He should gather to Himself His Spirit and His breath, All flesh would perish together, And man would return to dust.”
a. For he repays man according to his work: Elihu followed the simple “you always reap what you sow” equation earlier promoted by Eliphaz in the very first speech of Job’s friends (Job 4:7-11).
i. Many people today believe the idea of Elihu (and Eliphaz) and believe it as an absolute spiritual law instead of a general principle. Some take the passage from Galatians 6:7: Do not be deceived, God is not mocked; whatever a man sows, that he will also reap. Yet it is important to understand the context of Paul’s statement, which was encouragement and exhortation for Christians to give materially for the support of their ministers. It is true that the principle of Galatians 6:7 has application beyond giving and supporting teachers and ministers. It has a general application in life; what we get out is often what we put in. Yet Paul did not promote some law of spiritual karma that ensures we will receive good when we do good things or always receive bad when we do bad things. If there were such an absolute spiritual law, it would surely damn us all. Instead, Paul simply related the principle of sowing and reaping to the way we manage our resources before the Lord. He used the same picture in 1 Corinthians 9:11 and 2 Corinthians 9:6-10.
b. Surely God will never do wickedly, nor will the Almighty pervert justice: Elihu was correct, and this was an idea agreed upon by Job and his three friends. Yet the problem was that Elihu and Job’s three friends also seemed to assume that God would never do anything mysteriously and were too confident in their ability to understand God and His ways.
i. “Elihu is now caught in the same logic as the friends. By affirming that God’s ways cannot be questioned, he is forced to denounce Job’s opinions as impious.” (Andersen)
c. If He should gather to Himself His Spirit and His breath, all flesh would perish together, and man would return to dust: Here, Elihu wanted to emphasize the idea of God’s independence and transcendence. He wanted Job to remember that God was so mighty that Job was entirely wrong to question Him at all.
3. (16-20) God preserves His moral order.
“If you have understanding, hear this; Listen to the sound of my words: Should one who hates justice govern? Will you condemn Him who is most just? Is it fitting to say to a king, ‘You are worthless,’ And to nobles, ‘You are wicked’? Yet He is not partial to princes, Nor does He regard the rich more than the poor; For they are all the work of His hands. In a moment they die, in the middle of the night; The people are shaken and pass away; The mighty are taken away without a hand.”
a. Will you condemn Him who is just: Elihu took Job’s agonized cries to God as Job condemning God. It was an unfair assumption; Job’s agony was deeply rooted in the sense that he did love God and respected His justice.
b. Yet He is not partial to princes, nor does He regard the rich more than the poor: Elihu, in his own wordy way, was again emphasizing the perfect justice of God.
4. (21-30) The perfection of God’s judgments.
“For His eyes are on the ways of man, And He sees all his steps. There is no darkness nor shadow of death Where the workers of iniquity may hide themselves. For He need not further consider a man, That he should go before God in judgment. He breaks in pieces mighty men without inquiry, And sets others in their place. Therefore he knows their works; He overthrows them in the night, And they are crushed. He strikes them as wicked men In the open sight of others, Because they turned back from Him, And would not consider any of His ways, So that they caused the cry of the poor to come to Him; For He hears the cry of the afflicted. When He gives quietness, who then can make trouble? And when He hides His face, who then can see Him, Whether it is against a nation or a man alone?; That the hypocrite should not reign, Lest the people be ensnared.”
a. His eyes are on the ways of man, and He sees all his steps: Elihu continued on the theme of God’s perfect justice. Here, he emphasized the idea that nothing man does is hidden from the eyes of God.
i. “How true it all is, and how important, that we should lay it all to heart! But how completely it failed to explain the problem of Job’s sufferings. Once more we have to say that it was all true, even about Job, but it was not all the truth.” (Morgan)
b. He strikes them as wicked men in the open sight of others, because they turned back from Him, and would not consider any of His ways: Elihu meant this as a warning for Job. God’s judgment was so perfect that He judged the kings and princes of this world without partiality. Therefore, if Job did not repent of the sin that prompted his crisis and his sinful response to it, he could be certain God would judge him as one who turned back from Him.
i. Adam Clarke had an interesting story to tell on the observation of Elihu that God would avenge the cry of the poor to come to Him when the rich and influential oppressed them: “In times of little liberality, when some men thought they did God service by persecuting those who did not exactly receive their creed, nor worship God in their way, a certain great man in Scotland grievously persecuted his tenants, because they had religious meetings in private houses out of the order of the establishment; though he never molested them when they spent their time and their money in the alehouse. A holy, simple woman, one of those people, went one morning to the house of the great persecutor, and desired to speak with him. The servant desired to know her message, and he would deliver it, for she could not be admitted. She told him she could deliver her message to none but his master; said it was a matter of great importance, and concerned himself intimately, and alone. The servant having delivered this message, and stated that the woman appeared to have something particular on her mind, his worship condescended to see her. ‘What is your business with me?’ said he, in a haughty, overbearing tone. To which she answered, ‘Sir, we are a hantle o’ puir folk at—, who are strivin’ to sairve God accordin’ to our ain conscience, and to get our sauls sav’d: yee persecute us; and I am come to beg yee to let us alane; and in ye dinna, we’ll pray yee dead.’ This rhetoric was irresistible, His lordship did not know what influence such people might have in heaven; he did not like to put such prayers to the proof; wisely took the old woman’s advice, and e’en let them alane. He was safe; they were satisfied; and God had the glory. When the poor refer their cause to God, he is a terrible avenger. Let the potsherds strive with the potsherds of the earth, but we to the man that contendeth with his Maker.”
c. That the hypocrite should not reign, lest the people be ensnared: Elihu thought it was important to emphasize these points, because without them, the moral order of society would be overturned. If these things were shaken, then the hypocrite would reign, and the common people would be ensnared.
i. The message of Elihu to Job was clear: God always does right. Yet the way he developed and applied that thought to Job’s situation was wrong and even dangerous. “If everything God does is right, by definition, and if, because He is Sovereign, God does everything that happens, it follows that everything that happens is right, and the category of evil disappears.” (Andersen)
B. Elihu’s strong advice for Job.
1. (31-33) Elihu: What Job should have said.
“For has anyone said to God, ‘I have borne chastening; I will offend no more; Teach me what I do not see; If I have done iniquity, I will do no more’? Should He repay it according to your terms, Just because you disavow it? You must choose, and not I; Therefore speak what you know.”
a. For has anyone said to God: Here, Elihu spoke the words of humble repentance that he thought Job should have said. Job was the anyone that Elihu had in mind.
· He should have taken the chastening like a man.
· He should have promised to offend no more, therefore admitting his previous guilt.
· He should have humbly submitted, asking God to teach him.
i. Elihu saw none of this in Job and it offended him and made him angry. He therefore pressed Job to do what he thought was right.
b. Should He repay it according to your terms: Elihu criticized what he thought was Job’s arrogance. “Should God be just what you think He should be, and do just what you think He should do?”
i. “The question in verse 33 could be meant to startle Job. Must God recompense him for unfair treatment? Obviously not.” (Smick)
ii. “Like the others, Elihu is locked in to the inevitable conclusion: Job is to blame. And his guilt is measured by the scale of his sufferings.” (Andersen)
c. You must choose and not I; therefore speak what you know: Young Elihu tried to persuade Job with ultimatums and pressure that Job’s three friends did not use. He pressed his points on Job with great vigor.
i. It is painful to see this young, brash Elihu speak to the godly Job in this manner. Yet we remember that there is little doubt that Elihu had the best of intentions. He really thought he was helping Job.
ii. “This he doth by a special instinct for Job’s good, and not out of any desire for revenge. So Farellus pronounced a curse upon young Calvin’s studies, in case he should refuse to join with him in the Lord’s work at Geneva, where a Church had been newly planted; this so thunderstruck him, that he durst not stir therehence to his dying day.” (Trapp)
2. (34-37) Job’s multiplied sins invite God’s judgment.
“Men of understanding say to me, Wise men who listen to me: ‘Job speaks without knowledge, His words are without wisdom.’ Oh, that Job were tried to the utmost, Because his answers are like those of wicked men! For he adds rebellion to his sin; He claps his hands among us, And multiplies his words against God.”
a. Job speaks without knowledge, his words are without wisdom: This, according to Elihu, was the common opinion of the men of understanding and the wise men who looked at Job’s situation. They all agreed that he had no real wisdom or knowledge in his situation.
b. Oh, that Job were tried to the utmost, because his answers are like those of wicked men: Young Elihu thought that Job had not suffered enough. He thought that a little more suffering (tried to the utmost) might bring Job to repentance.
i. “This is a very harsh wish: but the whole chapter is in the same spirit; nearly destitute of mildness and compassion. Who could suppose that such arguings could come out of the mouth of the loving Saviour of mankind?” (Clarke)
ii. Elihu said this because he genuinely believed that Job was getting himself deeper and deeper into sin. We know from Job 1-2 that Job was in fact a blameless and upright man who spoke from the fog and pain of his crisis and in the presence of his friends who misunderstood him. Elihu thought that Job’s problems began with his sin and got worse as he added rebellion to his sin, as he scorned the good advice of his friends (claps his hands among us) and as he multiplied his words against God.
iii. “Verse 37 is pretty blunt in its accusation. Earlier Job’s irreverence was attributed to stupidity rather than to wickedness. The former might be cured by instruction in wisdom. The cure of the latter is more difficult, especially when it is wilful and repeated.” (Andersen)
iv. “He ends the chapter by once more rebuking Job with a stern severity that exceeds even that of his friends.” (Bradley)
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