| Barnes' Notes on the Bible Should I lie against my right? - These are also quoted as the words of Job, and as a part of the erroneous opinions on which Elihu proposes to comment. These words do not occur, however, as used by Job respecting himself, and Elihu must be understood to refer to what he regarded as the general strain of the argument maintained by him. In regard to the meaning of the words, there have been various opinions. Jerome renders them, "For in judging me there is falsehood - mendacium est; my violent arrow (the painful arrow in me) is without any sin." The Septuagint, "He the Lord hath been false in my accusation" - ἐψένσατο δὲ τῳ κρίματί μου epseusato de tō krimati mou - "my arrow is heavy without transgression." Coverdale, "I must needs be a liar, though my cause be right." Umbreit renders it, "I must lie if I should acknowledge myself to be guilty." Noyes, "Though I am innocent, I am made a liar." Prof. Lee, "Should I lie respecting my case? mine arrow is mortal without transgression." That is, Job said he could not lie about it; he could use no language that would deceive. He felt that a mortal arrow had reached him without transgression, or without any adequate cause. Rosenmuller renders it, "However just may be my cause, I appear to be a liar." That is, he was regarded as guilty, and treated accordingly, however conscious he might be of innocence, and however strenuously he might maintain that he was not guilty. The meaning probably is, "I am held to be a liar. I defend myself; go over my past life; state my course of conduct; meet the accusations of my friends, but in all this I am still held to be a liar. My friends so regard me - for they will not credit my statements, and they go on still to argue as if I was the most guilty of mortals. And God also in this holds me to be a liar, for he treats me constantly as if I were guilty. He hears not my vindication, and he inflicts pain and woe upon me as if all that I had said about my own integrity were false, and I were one of the most abandoned of mortals, so that on all hands I am regarded and treated as if I were basely false." The literal translation of the Hebrew is, "Concerning my judgment (or my cause) I am held to be a liar." My wound is incurable - Margin, as in Hebrew "arrow." The idea is, that a deadly arrow had smitten him, which could not be extracted. So in Virgil: Haeret lateri letalis arundo. Aeneid iv. 73. The image is taken from an animal that had been pierced with a deadly arrow. Without transgression - Without any sin that deserved such treatment. Job did not claim to be absolutely perfect; he maintained only that the sufferings which he endured were no proper proof of his character; compare Job 6:4.
Clarke's Commentary on the BibleShould 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 labor 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.
Gill's Exposition of the Entire BibleShould I lie against my right?.... No; I ought not: this though Job had not said in so many words, yet this seems to be his sense in Job 27:4; that should he own and say that he was a wicked man, a hypocrite, and destitute of the grace of God, he should not only speak against himself, but, contrary to his conscience, say an untruth, and not do justice to his character. Some read the words without an interrogation, as Mr. Broughton, "for my right I must be a liar;'' that is, for vindicating my right, seeking and endeavouring to do myself justice, and clear myself from false imputations, I am reckoned a liar. And to this purpose is the paraphrase of Aben Ezra, "because I seek judgment, they say that I lie.'' Others render them, "there is a lie in judging me", so the Vulgate Latin version; that is, "I am falsely accused, I am judged wrongfully:'' things I know not are laid to my charge, which has often been the case of good men: or, "I have lied in judgment"; that is, "failed", as the word is sometimes used, Isaiah 58:11; failed in his expectation of judgment or of justice being done him; he looked for it, but was disappointed; but the first sense seems best; my wound is incurable without transgression; not that he thought himself without transgression, but that his wound or stroke inflicted on him, or the afflictions he was exercised with, were without cause; were not for any injustice in his hands, or wickedness that he had committed; and that he utterly despaired of being rid of them, or restored to his former health and prosperity; and to this sense he had expressed himself, Job 9:17. In the Hebrew text it is, "my arrow" (y), that is, the arrow that was in him, the arrows of the Lord that stuck fast in him; these were thrown at him and fastened in him without cause; and there was no hope of their being drawn out, or of the wounds made by them being healed; see Job 6:4. Now what Elihu was offended at in these expressions was, that Job should so rigidly insist on his innocence, and not own himself faulty in any respect; nor allow there was any cause for his afflictions, nor entertain any hope of the removal of them: whereas it became him to acknowledge his sins, which no man is free from, and that he was dealt with less than his iniquities deserved; and that, instead of indulging despair, he should rather say, "I will return" to the Lord; he hath "torn" and he will "heal", he hath "smitten" and he will "bind up", Hosea 6:1. (y) "sagitta mea", Montanus, Schultens, Michaelis.
Geneva Study BibleShould I lie against my {d} right? my wound is {e} incurable without transgression. (d) Should I say, I am wicked, being an innocent? (e) I am more punished, than my sin deserves.
Wesley's Notes 34:6 Should I lie - So Job had said in effect, chap.27:4,5,6, should I falsely accuse myself of sins of which I am not guilty? Without transgression - Without any such crying, sin, as might reasonably bring down such terrible judgments upon my head.
King James Translators' Notesmy wound: Heb. mine arrow
Jamieson-Fausset-Brown Bible Commentary6. Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4, 5; 6:28). Maurer, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me. my wound-literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; 16:13). without transgression-without fault of mine to deserve it (Job 16:17).
Matthew Henry's Concise Commentary34:1-9 Elihu calls upon those present to decide with him upon Job's words. The plainest Christian, whose mind is enlightened, whose heart is sanctified by the Spirit of God, and who is versed in the Scriptures, can say how far matters, words, or actions, agree with true religion, better than any that lean to their own understandings. Job had spoken as if he meant wholly to justify himself. He that say, I have cleansed my hands in vain, does not only offend against God's children, Ps 73:13-15, but gratifies his enemies, and says as they say.
Matthew Henry's Whole Bible CommentaryChapter 34 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. Verses 1-9 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. |
