Verse-by-Verse Bible Commentary
Job 36:2

Clarke's Commentary

Verse Job 36:2. That I have yet to speak on God's behalf. — I have other proofs to allege in behalf of God's justice and providence.

Bridgeway Bible Commentary

God’s unknowable purposes (36:1-37:24)

Elihu, believing he has all the answers to Job’s questions, says he will now answer Job on God’s behalf (36:1-4). Certainly, God punishes the wicked, but he does not despise all who suffer. If the afflicted are truly righteous, they will soon be exalted (5-7). The reason he afflicts them is to show them their sin. If they repent, they will enjoy renewed and unbroken contentment; if not, they will suffer horrible deaths (8-12).
Only the ungodly rebel against God because of their afflictions; the righteous submit. They listen to what God teaches them through suffering and so find new life and renewed prosperity (13-16). Job’s present suffering is a fitting punishment from God. No payment of money, no cry to God, no longing for death will bring him relief (17-21).
Instead of accusing God of injustice, Job should submit to his afflictions, realizing that by these God is teaching him (22-23). Elihu then reminds Job of the mighty God before whom Job should bow. This God is great beyond a person’s understanding (24-26). God controls everything. He makes clouds, rain, lightning and thunder, and he uses these things to bring upon people either blessing or judgment (27-33). Thunder is like the voice of God proclaiming his majesty (37:1-5). When he sends rain, snow and ice, people have to stop work and animals look for warmth in their dens (6-10). God uses the forces of nature according to his perfect purposes (11-13).
Who is Job to argue with such a God? What does he know of God’s workings (14-18)? Who can question such a God? By arguing with him, Job is running the risk of being struck dead (19-20). If even the sun is too bright for people to look at, how much more will the majesty of God blind them. People cannot fully understand God, but they know he always acts rightly. Job should not argue with God but stand in awe of him (21-24).

Coffman's Commentaries on the Bible

ELIHU’S CLAIM TO HAVE PERFECT KNOWLEDGE

“Elihu also proceeded, and said, Suffer me a little, and I will show thee; For I have yet somewhat to say on God’s behalf. I will fetch my knowledge from afar, And ascribe righteousness to my Maker. For truly my words are not false: One that is perfect in knowledge is with thee.”

No one should miss the unqualified arrogance and egotism of such a declaration as this. He pretended to be speaking on God’s behalf; but his speech was totally dedicated to the destruction of Job’s confidence in his integrity, that being, of course, not God’s purpose at all, but Satan’s.

“I will ascribe righteousness to my Maker” This sounds innocent enough, but what he was saying here is that, “There has been no miscarriage of justice in Job’s case.”The New Layman’s Bible Commentary, p. 585. He is getting just what he deserves.

“I will fetch my knowledge from afar” This was a claim of far-reaching wisdom on Elihu’s part.

“One that is perfect in knowledge is with thee” We love the way James Moffatt’s Translation of the Bible (1929) rendered this: “Here stands a man whose insight is unerring”! What could he have meant by that? Kelly thought, “It was a reference to God,”Layman’s Bible Commentary, Vol. 8, p. 137. and Meredith Kline also agreed with this.Wycliffe Old Testament Commentary, p. 485. Thus we have another hint that Elihu pretended to be inspired. One of Satan’s devices in all ages has been the enlistment of false prophets and teachers. The meaning of the passage is that, “The truth he is about to reveal comes from a distance, even `from’ God Himself.”Tyndale Old Testament Commentaries, Vol. 13, p. 259.

Barnes' Notes on the Whole Bible

Suffer me a little - Even beyond the regular order of speaking; or, allow me to go on though I have fully occupied my place in the “number” of speeches. Jarchi remarks that this verse is “Chaldaic,” and it is worthy of observation that the principal words in it are not those ordinarily used in Hebrew to express the same thought, but are such as occur in the Chaldee. The word rendered “suffer” (כתר kâthar) has here a signification which occurs only an Syriac and Chaldee. It properly means in Hebrew: to “surround,” in a hostile sense; Judges 20:43; Psalms 22:12; then in the Hiphil to crown oneself. In Syriac and Chaldee, it means “to wait” - perhaps from the idea of going round and round - and this is the meaning here. He wished them not to remit their attention, but to have patience with what he would yet say.

And I will show thee that - Margin, “there are yet words for God.” The Hebrew is, “And I will show you that there are yet words for God;” that is, that there were yet many. considerations which could be urged in vindication of his government. The idea of Elihu is not so much that “he” had much to say, as that in fact there was much that “could be” said for him. He regarded his character and government as having been attacked, and he believed that there were ample considerations which could be urged in its defense. The word which is here rendered “I will show thee” (אחוך 'achâvekā), is also Chaldee in its signification. It is from חוה châvâh (Chaldee) not used in the Qal, but it occurs in other forms in the Chaldee portion of the Scriptures; see Daniel 2:11, Daniel 2:16, Daniel 2:24, Daniel 2:27. The use of these Chaldee words is somewhat remarkable, and perhaps may throw some light on the question about the time and place of the composition of the book.

Smith's Bible Commentary

Chapter 36

Elihu continued ( Job 36:1 ),

He's really taking him on.

Just allow me a little more, and I'm going to show you what I have to speak on God's behalf. I'm going to fetch my knowledge from far off, I'm going to ascribe righteousness to my Maker. For truly my words shall not be false: he that is perfect in knowledge is with thee ( Job 36:2-4 )

"Here I am, folks." This young guy is really getting carried away. "He that is perfect in knowledge is with thee."

Behold, [he said,] God is mighty, and despises not any: he is mighty in strength and wisdom. He preserveth not the life of the wicked: but giveth right to the poor. He withdraws not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted. And if they be bound in fetters, and be held in cords of affliction; Then he shows them their work and transgressions where they have exceeded. He opens also their ear to discipline, and commands that they return from iniquity. If they obey and serve him, they shall spend their days in prosperity, and their years in pleasure. But if they obey not, they shall perish by the sword, and shall die without knowledge. But the hypocrites in heart heap up wrath: they cry not when he binds them ( Job 36:5-13 ).

Now he's talking really about Job making a direct application because Job is saying, "I'm innocent. I haven't done anything." So this is ascribing now to Job as a hypocrite in his heart. He heaps up God's wrath. He doesn't cry when God has bound him.

They die in youth, their life is among the unclean. He delivers the poor in his affliction, and opens the ears in oppression. Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness ( Job 36:14-16 ).

If you'd only have repented, if you'd only asked for forgiveness, God would have taken you out of these straits.

But you have fulfilled the judgment of the wicked: judgment and justice have taken hold on thee. Because there is wrath, beware lest he take thee away with his stroke: and a great ransom cannot deliver thee. Will he esteem your riches? no, not gold, nor the forces of strength. Desire not the night, when people are cut off in their place. Take heed, regard not iniquity: for this has been chosen rather than affliction. Behold, God exalts by his power: who teaches like him? Who hath enjoined him his way? or who can say, Thou hast wrought iniquity? Remember that thou magnify his work, which men behold. Every man may see it; man may behold it afar off. Behold, God is great, and we know him not, neither can the number of his years be searched out. For he makes small the drops of water: they pour down rain according to the vapor thereof ( Job 36:17-27 );

Now, evidently as Elihu is talking, this storm is moving in. And so the kid is so busy talking, he starts now using some of the rain that starts to fall, as so forth, and he started to weave it into his speech. But he is actually now drawing from the weather as this storm moves in. In a few moments, God is going to speak out of the storm; out of the whirlwind, God is going to speak. But evidently this storm is building up and the thunder begins and the lightening, and he begins to sort of interweave this into his speech. He said,

For he makes small the drops of water: they pour down rain according to the vapor thereof: Which the clouds do drop and distill upon man abundantly. Also can any understand the spreadings of the clouds, or the noise of his tabernacle? Behold, he spreads his light upon it, and covers the bottom of the sea. For by them judges he the people; he gives meat in abundance. With clouds he covers the light; and commands it not to shine and by the cloud that cometh between. The noise thereof showeth concerning it, and the cattle also concerning the vapor ( Job 36:27-33 ). "

Dr. Constable's Expository Notes

God’s dealings with man 36:1-26

The first four verses of chapter 36 introduce this speech. In them, Elihu again urged Job to pay attention to what he would say. He claimed that his words were true and that he himself was "perfect in knowledge" (Job 36:4).

"In his defence [sic] of the righteousness of God, Elihu now develops his thought on the disciplinary meaning of suffering. God is great, but he does not despise men. The incorrigibly wicked he does not preserve, but in mercy he afflicts the righteous that they may be cleansed of all sin and pride." [Note: Rowley, p. 227.]

Four times in this chapter and twice in this section (Job 36:1-25) Elihu said, "Behold" (Job 36:5; Job 36:22; Job 36:26; Job 36:30). In each case, he then proceeded to say something important about God. After this, he applied that truth.

Elihu’s first affirmation was that God is mighty and merciful (Job 36:5-10), and He uses suffering to instruct people. There are two possible responses to God’s teaching: hearing (Job 36:11) and not hearing (Job 36:12), and each has consequences. Elihu developed these responses and consequences further, first the response of the godless (Job 36:13-14), and then that of the godly (Job 36:15-16). Essentially the godless typically become angry and refuse to turn to God for help, and this often leads to a life of shame and an untimely death (Job 36:13-14). The righteous who suffer, on the other hand, more often turn to God, submit to His instruction, learn from it, and live (Job 36:15). Finally, Elihu applied these points to Job and warned him against responding to his sufferings like the ungodly (Job 36:16-21). Specifically, Job should avoid anger and scoffing and not let the large price he was paying for his God-sent education (the "ransom," Job 36:18) divert him from godly living.

Elihu’s next major declaration about God, introduced by the second "Behold" (Job 36:22), was that He is a sovereign and supremely wise teacher (Job 36:22-23). Elihu’s application to Job was that he should worship God rather than murmuring, complaining, and pitying himself (Job 36:24-25). Worship would enable him to learn the lessons that God was teaching him. The introverted (chiastic) structure of Job 36:22-26 emphasize the fact that God is worthy of praise.

"Elihu has, in fact, steered the argument away from the justice of God to His wisdom, using His power as the bridge." [Note: Andersen, p. 262.]

Gill's Exposition of the Whole Bible

Suffer me a little,.... Bear with me a little longer, and allow me to say a few words more. I have but little more to say, and it will take but a little time to say it in; thus, proposing brevity, he hoped to be heard with patience, since he should not long trespass upon it. The word used has the signification of a crown; but not to be understood in the sense of surrounding, as a crown surrounds the head, as some, who interpret it, stand about me, surround me, in order to hear; for this cannot with propriety be said to a single person; but rather in the sense of doing honour, as Aben Ezra; and so the meaning may be, do me the honour of giving; me thy presence a little longer, and hearing me out patiently;

and I will show thee: make things clear, manifest, and plain to thee: clearness of expression, with brevity, recommends a discourse. Something may be here supplied; for a greater stop is here to be made than in our version, as either "my opinion", as in Job 32:10; his sentiment concerning God and his righteousness in his dealings with the sons of men; or "truth", as Ben Gersom; truth in general, plain naked truth, without any colouring, just as it is, cordially, sincerely, in love, and by clear manifestations of it; and particularly the truth of the righteousness of God in all his ways and works. He proposed to make it clear to him that God did all things well and right, and to lay before him in the plainest manner what were the ends God had in view in dealing thus with Job, and what was his duty to do in his present circumstances;

that [I have] yet to speak in God's behalf: or "for I have yet to speak" g, c. Elihu had said much for God already, in vindication of his sovereignty, purity, holiness, and justice, and he had yet more to say out of the abundance of his heart his mouth spake for God; he set out with this, that he was full of matter, and wanted to vent himself, that he might be eased, Job 32:18; and he had vented much, but he had yet more to deliver; and since it was not for himself, in his own behalf, nor of any other but God, he hoped he should be heard: it may be rendered, "for yet God has words" h, to put into my mouth, and speak by me; signifying, that he had spoken by him already, and had still more to say by him; and since it was not so much he that spoke, as God that spoke in him and by him, it might be expected he would be heard.

g כי "quia", Pagninus, Montanus; "nam", Junius Tremellius, Piscator. h עוד לאלוה מלים "adhue Deo sermones", Montanus "habit enim Deus adhue quod dicet", Castalio; so some in Michaelis.

Henry's Complete Commentary on the Bible

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

      Once more Elihu begs the patience of the auditory, and Job's particularly, for he has not said all that he has to say, but he will not detain them long. Stand about me a little (so some read it), Job 36:2; Job 36:2. "Let me have your attendance, your attention, awhile longer, and I will speak but this once, as plainly and as much to the purpose as I can." To gain this he pleads, 1. That he had a good cause, and a noble and very fruitful subject: I have yet to speak on God's behalf. He spoke as an advocate for God, and therefore might justly expect the ear of the court. Some indeed pretend to speak on God's behalf who really speak for themselves; but those who sincerely appear in the cause of God, and speak in behalf of his honour, his truths, his ways, his people, shall be sure neither to want instructions (it shall be given them in that same hour what they shall speak) nor to lose their cause or their fee. Nor need they fear lest they should exhaust their subject. Those that have spoken ever so much may yet find more to be spoken on God's behalf. 2. That he had something to offer that was uncommon, and out of the road of vulgar observation: I will fetch my knowledge from afar (Job 36:3; Job 36:3), that is, "we will have recourse to our first principles and the highest notions we can make use of to serve any purpose." It is worth while to go far for this knowledge of God, to dig for it, to travel for it; it will recompense our pains, and, though far-fetched, is not dear-bought. 3. That his design was undeniably honest; for all he aimed at was to ascribe righteousness to his Maker, to maintain and clear this truth, that God is righteous in all his ways. In speaking of God, and speaking for him, it is good to remember that he is our Maker, to call him so, and therefore to be ready to do him and the interests of his kingdom the best service we can. If he be our Maker, we have our all from him, must use our all for him, and be very jealous for his honour. That his management should be very just and fair (Job 36:4; Job 36:4): "My words shall not be false, neither disagreeable to the thing itself nor to my own thoughts and apprehensions. It is truth that I am contending for, and that for truth's sake, with all possible sincerity and plainness." He will make use of plain and solid arguments and not the subtleties and niceties of the schools. "He who is perfect or upright in knowledge is now reasoning with thee; and therefore let him not only have a fair hearing, but let what he says be taken in good part, as meant well." The perfection of our knowledge in this world is to be honest and sincere in searching out truth, in applying it to ourselves, and in making use of what we know for the good of others.