Job 36:19
Will he esteem thy riches? no, not gold, nor all the forces of strength.
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(19) No, not gold, nor all the forces of strength.—The words here are doubtful. Some render, “Will He esteem thy riches, that thou be not in distress?” or, “all the forces of thy strength;” others, “Will thy cry avail, that thou be not in distress?” &c.; but there is authority for the Authorised Version.

36:15-23 Elihu shows that Job caused the continuance of his own trouble. He cautions him not to persist in frowardness. Even good men need to be kept to their duty by the fear of God's wrath; the wisest and best have enough in them to deserve his stroke. Let not Job continue his unjust quarrel with God and his providence. And let us never dare to think favourably of sin, never indulge it, nor allow ourselves in it. Elihu thinks Job needed this caution, he having chosen rather to gratify his pride and humour by contending with God, than to mortify them by submitting, and accepting the punishment. It is absurd for us to think to teach Him who is himself the Fountain of light, truth, knowledge, and instruction. He teaches by the Bible, and that is the best book; teaches by his Son, and he is the best Master. He is just in all proceedings.Will he esteem thy riches? - That is God will not regard thy riches as a reason why he should not cut you off, or as a ransom for your forfeited life. The reference here must be to the fact that Job "had been" a rich man, and the meaning is, either that God would not spare him because he "had been" a rich man, or that if he had now all the wealth which he once possessed, it would not be sufficient to be a ransom for his life.

Nor all the forces of his strength - Not all that gives power and influence to a man - wealth, age, wisdom, reputation, authority, and rank. The meaning is, that God would not regard any of these when a man was rebellious in affliction, and refused in a proper manner to acknowledge his Maker. Of the truth of what is here affirmed, there can be no doubt. Riches, rank, and honors cannot redeem the life of a man. They do not save him from the grave, and from all that is gloomy and revolting there. When God comes forth to deal with mankind, he does not regard their gold, their rank, their splendid robes or palaces, but he deals with them as "men" - and the "happy," the beautiful, the rich, the noble, moulder back, under his hand, to their native dust in the same manner as the most humble peasant. How forcibly should this teach us not to set our hearts on wealth, and not to seek the honors and wealth of the world as our portion!

19. forces of strength—that is, resources of wealth (Ps 49:7; Pr 11:4). If thou couldst recover thy lost wealth or strength, or thy friends would employ theirs on thy behalf, neither could the one ransom thee, nor the other rescue thee.

Will he esteem thy riches? no, not gold, nor all the forces of strength. Riches can be of no account, nor bear any weight with God; for they are of him and come from him, and what he has a right to take away and dispose of as he pleases. These cannot ward off the stroke of death, or secure from it; nor can a man possessed of them carry them with him into the other world; nor will they profit in the day of wrath. Mr. Broughton renders it, "will he esteem thy nobleness?" so Junius and Tremellius; thy noble birth, rank and station, thou hast had among men? Not at all. God is no respecter of persons; he regards not the noble and the rich more than the poor: and as for gold, the same may be said of that, which, though the most valuable among men, is of no esteem with God; and besides it is his: "the gold is mine", says he, "and the silver is mine", Haggai 2:8. Nor is death to be bribed with it, or put off by it; nor is a "munition" (z) fortress or castle, as some render the word, any defence against it: "nor all the forces of strength". Had a man at his command ever such numerous and powerful armies, they could not protect him from the stroke of death, or deliver him from eternal punishment, the demerit of sin. Though as Job had no riches, no gold, nor troops of soldiers about him; nor was there any great likelihood that this would be his case at death; I should think the words might be better rendered, "will he regard thy cry? no, not in distress; not even the most strong and forcible" cries or entreaties: when the stroke of death is given, the sentence of wrath is passed, and eternal destruction takes place; weeping and wailing will signify nothing: the cries and howlings of the damned in hell are of no avail; their strong cryings, and most intense and earnest entreaties, will have no effect on the Lord; though he is a God of great pity and compassion, and has sympathy with his people in distress, and in all their afflictions is afflicted; yet will have no regard to cries and tears, when the decree is gone forth and carried into execution: the verb from whence the first word is derived is used for "crying" in this chapter, Job 36:13; and the Targum renders it here by supplication and petition; so some other Jewish writers (a) interpret it of crying: and the second word is by several rendered "in straits" (b) and distress; and Cocceius has observed the notion of intense and fervent prayer in the third, and renders the whole pretty near to what has been observed (c).

(z) "non munitionem", Tigurine version. (a) Vid. Aben Ezra, Bar Tzemach, Sephorno. (b) "In angustia", Mercerus, Drusius, Piscator; "in arcto", Cocceius, Schultens. (c) "Num aequalis esset imploration tua non in arcto et omnes contentiones virium", Cocceius.

Will he esteem thy riches? no, not gold, nor all the forces of strength.
19. No other ransom will avail,—not riches nor all the power of wealth. Only the purification of suffering will cleanse him from his evil (cf. ch. Job 34:36), and deliver him. Elihu demands with emphasis whether all his riches will be accepted as a ransom? It need not be said that the question is put merely for the purpose of heightening the effect of the idea in Job 36:18, that suffering is the only ransom possible. A similar thought is expressed in Psalm 49:7 : “None of them can by any means redeem his brother, nor give to God a ransom for him; for the redemption of their soul is too precious and it ceaseth for ever.”

The word translated “without stint” (Conant) is lit. without straitness. The word is often used for distress (Job 36:16), and the clause might be rendered: will thy riches suffice (lit. be equal to it, ch. Job 28:19), without distress, i.e. such afflictions as those now suffered? This is rather flat. The A. V. assumes that the expression is the word ore or gold, ch. Job 22:24, differently spelled. This assumption is both improbable in itself and contrary to the balance of the verse.

Verse 19. - Will he esteem thy riches! rather, Will thy riches suffice? (Revised Version); or Will they stand the shock of battle? (Schultens). Will they be a sufficient strength to thee in the time of trouble? No, not gold. This rendering is now generally given up, and the words, lo betsar (לא בצר), are taken in connection with the preceding sentence, thus: Will thy riches suffice that thou be not in distress? or, in other words, Will they keep thee out of trouble? If not, will all the forces of thy strength suffice to do so? Assuredly, nothing will avail against the "stroke" of God (ver. 18). Job 36:1919 Shall thy crying place thee beyond distress,

And all the efforts of strength?

20 Long not for the night to come,

Which shall remove people from their place!

21 Take heed, incline not to evil;

For this thou hast desired more than affliction.

Those expositors who found in Job 36:18 the warning, that Job should not imagine that he would be able to redeem himself from judgment by a large ransom, go on to explain: will He esteem thy riches? (Farisol, Rosenm., Umbr., Carey, Ebr., and others); or: will thy riches suffice? (Hirz., Schlottm.); or some other way (Ew.). But apart from the want of connection of this insinuation, which is otherwise not mentioned in the book, and apart from the violence which must be done to היערך to accommodate it to it, שׁוּע, although it might, as the abstract of שׁוע, Job 34:19, signify wealth (comp. Arab. sa‛at, amplitudo), is, however, according to the usage of the language (vid., Job 30:24), so far as we can trace it, a secondary form of שׁוע (שׁועה), a cry for help; and Job 35:9., Job 36:13, and other passages, also point to this signification. What follows is still less appropriate to this thought of ransom; Hirz. translates: Oh, not God and all the treasures of wealth! But בּצר is nowhere equivalent to בּצר, Job 22:24; but צר, Job 36:16, signifies distress; and the expression לא בצר, in a condition devoid of distress, is like לא בחכמה, Job 4:21, and לא ביד, Job 34:20. Finally, אמּיץ כּח signifies mighty in physical strength, Job 9:4, Job 9:19, and מאמצּי־כח strong proofs of strength, not "treasures of wealth." Stick. correctly interprets: "Will thy wild raging cry, then, and all thine exertions, as a warrior puts them forth in the tumult of battle to work his way out, put thee where there is an open space?" but the figure of a warrior is, with Hahn, to be rejected; ערך is only a nice word for שׁית שׂים, to place, set up, Job 37:19.

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