أيوب ٣٦:١٣

13 Yet the hypocrites in heart cherish wrath, They cry not when He hath chained them. 14 Thus their soul dieth in the vigour of youth, And their life is like that of the unclean. 15 Yet He delivereth the sufferer by his affliction, And openeth their ear by oppression. He who is angry with God in his affliction, and does not humbly pray to Him, shows thereby that he is a חנף, one estranged from God (on the idea of the root, vid., i. 216), and not a צדיק. This connection renders it natural to understand not the divine wrath by אף: θησαυρίζουσιν ὀργήν (Rosenm. after Rom 2:5), or: they heap up wrath upon themselves (Wolfson, who supplies עליהם), but the impatience, discontent, and murmuring of man himself: they cherish or harbour wrath, viz., בּלבּם (comp. Job 22:22, where שׁים בלב signifies to take to heart, but at the same time to preserve in the heart). Used thus absolutely, שׂים signifies elsewhere in the book, to give attention to, Job 4:20; Job 24:12; Job 34:23, or (as Arab. wḍ‛) to lay down a pledge; here it signifies reponunt s. recondunt (with an implied in ipsis), as also Arab. šâm, fut. i, to conceal with the idea of sinking into (immittentem), e.g., the sword in the sheath. With תּמת, for ותּמת (Isa 50:2) or ותמת, the punishment which issues forth undistinguished from this frustration of the divine purpose of grace follows ἀσυνδέτως, as e.g., Hos 7:16. חיּה interchanges with נפשׁ, as Job 33:22, Job 33:28; נער (likewise a favourite word with Elihu) is intended just as Job 33:25, and in the Psa 88:16, which resembles both the Elihu section and the rest of the book. The Beth of בּקּדשׁים has the sense of aeque ac (Targ. היך), as Job 34:36, comp. תּחת, Job 34:26. Jer. translates inter effeminatos; for קדשׁים (heathenish, equivalent to קדושׁים, as כּמרים, hea…

Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God's dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it. He urges many reasons, taken from the wisdom and righteousness of God, his care of his people, and especially his greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. Here we have, I. His preface, (Job 36:2-4). II. The account he gives of the methods of God's providence towards the children of men, according as they conduct themselves (Job 36:5-15). III. The fair warning and good counsel he gives to Job thereupon (Job 36:16-21). IV. His demonstration of God's sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to him in his dealings with us (Job 36:22-33). This he prosecutes and enlarges upon in the following chapter.