Should it be according to thy mind? - Margin, as in Hebrew "from with thee" - המעמך hamē‛imekā. There has been much diversity of opinion in regard to the meaning of this verse. It is exceedingly obscure in the original, and has the appearance of being a proverbial expression. The general sense seems to be, that God will not be regulated in his dealings by what may be the views of man, or by what man might be disposed to choose or refuse. He will act according to his own views of what is right and proper to be done. The phrase, "should it be according to thy mind," means that it is not to be expected that God will consult the views and feelings of man rather than his own.

He will recompense it - He will visit with good or evil, prosperity or adversity, according as he shall judge to be right.

Whether thou refuse, or whether thou choose - Whatever may be your preferenccs or wishes. He will act according to his own views of right. The idea is, that God is absolute and independent, and does according to his own pleasure. He is a just Sovereign, dispensing his favors and appointing calamity, not according to the will of individual people, but holding the scales impartially, and doing what "he" esteems to be right.

And not I-- Rosenmuller, Drusius, DeWette, and Noyes, render this, "And not he," supposing that it refers to God, and means that the arrangements which are to affect people should be as "he" pleases, and not such as "man" would prefer. Umbreit explains it as meaning, "It is for you to determine in this matter, not for me. You are the person most interested. I am not particularly concerned. Do you, therefore, speak and determine the matter, if you know what is the truth." The Vulgate renders it, "Will God seek that from thee because it displeases thee? For thou hast begun to speak, not I: for if thou knowest anything better, speak." So Coverdale, "Wilt thou not give a reasonable answer? Art thou afraid of anything, seeing thou begannest first to speak, and not I?" The great difficulty of the whole verse may be seen by consulting Schultens, who gives no less than "seventeen" different interpretations, which have been proposed - his own being different from all others. He renders it," Lo, he will repay you in your own way; for thou art full of sores - "namquesubulceratus es:" which, indeed, thou hast chosen, and not I-- and what dost thou know? speak." I confess that I cannot understand the passage, nor do any of the interpretations proposed seem to be free from objections. I would submit the following, however, as a paraphrase made from the Hebrew, and differing somewhat from any interpretation which I have seen, as possibly expressing the true sense of the whole verse. "Shall it be from thee that God will send retribution on it (that is, on human conduct), because thou refusest or art reluctant, or because it is not in accordance with thy views? For thou must choose, and not I. Settle this matter, for it pertains particularly to you, and not to me, and what thou knowest, speak. If thou hast any views in regard to this, let them be expressed, for it is important to know on what principles God deals with men."

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.

Should it be according, to thy mind?.... O Job, for the words seem to he directed to him; and may respect either the government of the world in general, and the disposal of all things in it, treated of in this chapter, though more remotely, Job 34:13. Is it not proper that God should govern it, who has made it, and do all things in it as he pleases? is it fit he should consult with men what to do, or be instructed and taught by them in the path of judgment? is it meet that every man should have his mind and will, and have everything go in the form and course most eligible to him? Or else they may respect chastisement, with which the words are more nearly connected; and so the sense be, should man be consulted, as Job or any other, and his mind known first, whether he should be chastened or not? should a son or a servant be asked first by a parent or master, whether it is fitting to give correction or not? or is man to be advised with in what way and manner he should be chastened of God, whether in his person, or family, or estate? or how long the chastening should endure upon him, and when it should be removed? no, surely; all should be left with God, the wise and sovereign Disposer of all things;

he will recompense it, whether thou refuse, or whether thou choose,

and not I; that is, God will recompense chastisement; he will chastise whom he pleases, and in what manner he pleases, and as long as he pleases, whether man consents or submits to it or not; he will not ask his leave; he will do according to the counsel of his own will; and thou Job mayest choose or refuse to submit to him as thou likest best; for my part, was it my case, I would not refuse submission to his will; I would say, "it is the Lord, let him do what seemeth good in his sight". Some make this last clause the words of God, put by way of question, "shouldest thou choose or refuse, and not I?" shouldest thou have thine option and refusal, and not I? should man be his own chooser, or choose for himself what he likes best? should he not say, the Lord shall choose mine inheritance for me, though that inheritance is affliction? The words are rendered by others to different senses, all which to observe would be too tedious: some (l) to this sense,

"what is of thyself God recompenses;''

sin is of a man's self, it flows from his corrupt heart and will, he is not tempted to it of God; nor is it to be ascribed to the temptations of Satan, which, though they may have their influence, sin is a man's own act and deed; and God will recompense it in one way or another, whether man will or not; either in a way of punishment on the sinner himself, or on his surety for him; or in a way of fatherly correction and chastisement; and this is the Lord's doing and not mine, and he is just in so doing;

therefore speak what thou knowest: if thou knowest anything better than this, or canst contradict what is said: or as others (m) to this purpose,

"did ever such a speech come from thee, as expressed in the preceding verses? God will recompense it, if thou refusest to speak in such a submissive manner; thou mayest refuse to do it, I would not; I should choose to submit and hear the affliction patiently; if thou thinkest otherwise, speak out thy mind.''

(l) "ecce de tuo rependit illud", Schultens. (m) Junius and Tremellius, Grotius.

33 Shall He recompense it as thou wilt? For thou hast found fault,

So that thou hast to determine, not I,

And what thou knowest speak out!

34 Men of understanding will say to me,

And a wise man who listeneth to me:

35 "Job speaketh without knowledge,

"And his words are without intelligence."

36 O would that Job were proved to the extreme

On account of his answers after the manner of evil men;

37 For he addeth transgression to his sin,

Among us he clappeth

And multiplieth his speeches against God.

The question put to Job, whether then from him or according to his idea (עם in מעמּך as Job 23:10; Job 27:11, which see) shall God recompense it (viz., as this "it" is to be understood according to Job 34:32: man's evil-doing and actions in general), Elihu proves from this, that Job has despised (shown himself discontented with it) the divine mode of recompense, so that therefore (this second כּי signifies also nam, but is, because extending further on account of the first, according to the sense equivalent to ita ut) he has to choose (seek out) another mode of recompense, not Elihu (who is perfectly satisfied with the mode with which history furnishes us); which is then followed by the challenge (דּבּר not infin., but as Job 33:32): what (more corresponding to just retribution) thou knowest, speak out then! Elihu on his part knows that he does not stand alone against Job, the censurer of the divine government of the world, but that men of heart (understanding) and (every) wise man who listens to him will coincide with him in the opinion that Job's talk is devoid of knowledge and intelligence (on the form of writing השׂכּיל as Jeremiah 3:15, vid., Ges. 53, rem. 2).

In Job 34:36 we will for the present leave the meaning of אבי undecided; יבּחן is certainly intended as optative: let Job be tried to the extreme or last, i.e., let his trial by affliction continue until the matter is decided (comp. Habakkuk 1:4), on account of the opposition among men of iniquity, i.e., after the manner of such (on this Beth of association comp. בּקּשׁשׁים, Job 36:14), for to חטּאת, by which the purpose of his affliction is to be cleared up, he adds פּשׁע, viz., the wickedness of blasphemous speeches: among us (therefore without fear) he claps (viz., his hands scornfully together, יספּוק only here thus absolute instead of ישׂפּק כּפּיו fo dae, Job 27:23, comp. בשׂפק Job 36:18 with ספקו Job 20:22)

continued...

Should it be according to {b} thy mind? he will recompense {c} it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.

(b) Will God use your counsel in doing his works?

(c) Thus he speaks in the person of God, as though Job should chose and refuse affliction at his pleasure.

34:33 Should it be - Doth God need thy advice how to govern the world, and whom, and when to reward or punish? Refuse - To submit as is expressed, ver.32. Therefore - If thou canst say any thing for thyself, I am ready to hear thy defence.

according...: Heb. from with thee?

33. Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [Umbreit]; or as Maurer, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.

34:31-37 When we reprove for what is amiss, we must direct to what is good. Job's friends would have had him own himself a wicked man. Let will only oblige him to own that he spoke unadvisedly with his lips. Let us, in giving reproof, not make a matter worse than it is. Elihu directs Job to humble himself before God for his sins, and to accept the punishment. Also to pray to God to discover his sins to him. A good man is willing to know the worst of himself; particularly, under affliction, he desires to be told wherefore God contends with him. It is not enough to be sorry for our sins, but we must go and sin no more. And if we are affectionate children, we shall love to speak with our Father, and to tell him all our mind. Elihu reasons with Job concerning his discontent under affliction. We are ready to think every thing that concerns us should be just as we would have it; but it is not reasonable to expect this. Elihu asks whether there was not sin and folly in what Job said. God is righteous in all his ways, and holy in all his works, Ps 145:17. The believer saith, Let my Saviour, my wise and loving Lord, choose every thing for me. I am sure that will be wisest, and the best for his glory and my good.