Text -- Job 34:1-19 (NET)

Elihu’s Second Speech

34:1 Elihu answered: 34:2 “Listen to my words, you wise men; hear me, you learned men. 34:3 For the ear assesses words as the mouth tastes food. 34:4 Let us evaluate for ourselves what is right; let us come to know among ourselves what is good. 34:5 For Job says, ‘I am innocent, but God turns away my right. 34:6 Concerning my right, should I lie? My wound is incurable, although I am without transgression.’ 34:7 What man is like Job, who drinks derision like water! 34:8 He goes about in company with evildoers, he goes along with wicked men. 34:9 For he says, ‘It does not profit a man when he makes his delight with God.’

God is Not Unjust

34:10 “Therefore, listen to me, you men of understanding. Far be it from God to do wickedness, from the Almighty to do evil. 34:11 For he repays a person for his work, and according to the conduct of a person, he causes the consequences to find him. 34:12 Indeed, in truth, God does not act wickedly, and the Almighty does not pervert justice. 34:13 Who entrusted to him the earth? And who put him over the whole world? 34:14 If God were to set his heart on it, and gather in his spirit and his breath, 34:15 all flesh would perish together and human beings would return to dust.

God Is Impartial and Omniscient

34:16 “If you have understanding, listen to this, hear what I have to say. 34:17 Do you really think that one who hates justice can govern? And will you declare guilty the supremely righteous One, 34:18 who says to a king, ‘Worthless man’ and to nobles, ‘Wicked men,’ 34:19 who shows no partiality to princes, and does not take note of the rich more than the poor, because all of them are the work of his hands?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 34:2

The ear, is put for the mind to which things are conveyed by it.

Wesley: Job 34:4

Not contend for victory, but for truth and equity.

Wesley: Job 34:4

Let us shew one another who hath the best cause.

Wesley: Job 34:5

I am so far righteous, that I have not deserved, such hard usage from God.

Wesley: Job 34:5

So Job had said, Job 27:2, he denies me that which is just and equal, to give me a fair hearing.

Wesley: Job 34:6

So Job had said in effect, Job 27:4-6, 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.

Wesley: Job 34:7

Abundantly and greedily: who doth so break forth into scornful expressions, not only against his friends, but in some sort against God himself.

Wesley: Job 34:8

Although I dare not say, that he is a wicked man, yet in this matter he speaks and acts like one of them.

Wesley: Job 34:9

Not in express terms, but by consequence; because he said that good men were no less, nay, sometimes more miserable here than the wicked.

Wesley: Job 34:12

As Job hath affirmed.

Wesley: Job 34:13

Who or where is his superior that made the world, and, then delivered the government of it to God? God himself is the sole creator, the absolute Lord of all, and therefore cannot do unjustly: because the creator and Lord of the world must needs have all possible perfections in himself, and amongst others, perfect justice.

Wesley: Job 34:13

Or, committed, to him, to be governed by him, in the name, of his Lord, to whom he must give an account.

Wesley: Job 34:15

The design of this and the foregoing verse is the same with that of Job 34:13, namely, to declare God's absolute and uncontrollable sovereignty over all men.

Wesley: Job 34:17

That is unrighteous.

Wesley: Job 34:17

Elihu's argument is the same with that of Abraham, Gen 18:25, and that of St. Paul, Rom 3:5-6. If God be unrighteous, how shall he judge or govern the world? And the argument is undeniable: if God were unjust, there would be nothing but injustice and confusion in the world, whereas we see there is a great deal of justice administered in the world, and all this must proceed from him who is the fountain of all justice, and rule, and authority. And he that makes men just, shall he be unjust? Most just - God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.

Wesley: Job 34:18

Though a king may be wicked, yet his subjects neither may nor dare call him so.

JFB: Job 34:1

(Job 34:1-37)

JFB: Job 34:1

Proceeded.

JFB: Job 34:2

This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.

JFB: Job 34:3

(See on Job 12:11; Job 33:2).

JFB: Job 34:4

Let us select among the conflicting sentiments advanced, what will stand the test of examination.

JFB: Job 34:5

My right. Job's own words (Job 13:18; Job 27:2).

JFB: Job 34:6

Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4-5; Job 6:28). MAURER, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.

JFB: Job 34:6

Literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; Job 16:13).

JFB: Job 34:6

Without fault of mine to deserve it (Job 16:17).

JFB: Job 34:7

(Job 15:16). Image from the camel.

JFB: Job 34:7

Against God (Job 15:4).

JFB: Job 34:8

Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22-23, Job 9:30; Job 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.

JFB: Job 34:9

In intimacy (Psa 50:18, Margin).

JFB: Job 34:10

The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Rom 9:14; Deu 32:4; Gen 18:25).

JFB: Job 34:11

Partly here; fully, hereafter (Jer 32:19; Rom 2:6; 1Pe 1:17; Rev 22:12).

JFB: Job 34:12

Cannot.

JFB: Job 34:13

If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23).

JFB: Job 34:13

Hath founded (Isa 44:7), established the circle of the globe.

JFB: Job 34:14-15

"If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [UMBREIT], "If He had regard to himself (only), and were to gather unto Himself (Psa 104:29) man's spirit, &c. (which he sends forth, Psa 104:30; Ecc 12:7), all flesh must perish together," &c. (Gen 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.

JFB: Job 34:16

In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.

JFB: Job 34:17

"Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (2Sa 23:3).

JFB: Job 34:17

Literally, "bind," namely, by authority (so "reign," 1Sa 9:17, Margin). UMBREIT translates for "govern, repress wrath, namely, against Job for his accusations.

JFB: Job 34:17

Rather, "Him who is at once mighty and just" (in His government of the world).

JFB: Job 34:18

Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Exo 22:28). But MAURER with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.

JFB: Job 34:19

(Act 10:34; 2Ch 19:7; Pro 22:2; Job 31:15).

Clarke: Job 34:3

The ear trieth words - I do not think, with Calmet, that the inward ear, or judgment, is meant simply. The Asiatics valued themselves on the nice and harmonious collection of words, both in speaking and in writing; and perhaps it will be found here that Elihu labors as much for harmonious versification as for pious and weighty sentiments. To connect sense with sound was an object of general pursuit among the Hebrew, Arabic, and Persian poets; and so fond are the latter of euphony, that they often sacrifice both sense and sentiment to it; and some of the Greek poets are not exempt from this fault.

Clarke: Job 34:4

Let us choose to us judgment - Let us not seek the applause of men, nor contend for victory. Let our aim be to obtain correct views and notions of all things; and let us labor to find out what is good.

Clarke: Job 34:5

Job hath said, I am righteous - Job had certainly said the words attributed to him by Elihu, particularly in Job 27:2, etc., but it was in vindication of his aspersed character that he had asserted his own righteousness, and in a different sense to that in which Elihu appears to take it up. He asserted that he was righteous quoad the charges his friends had brought against him. And he never intimated that he had at all times a pure heart, and had never transgressed the laws of his Maker. It is true also that he said, God hath taken away my judgment; but he most obviously does not mean to charge God with injustice, but to show that he had dealt with him in a way wholly mysterious, and not according to the ordinary dispensations of his providence; and that he did not interpose in his behalf, while his friends were overwhelming him with obloquy and reproach.

Clarke: Job 34:6

Should 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

Clarke: Job 34:6

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.

Clarke: Job 34:7

Drinketh up scorning like water? - This is a repetition of the charge made against Job by Eliphaz, Job 15:16. It is a proverbial expression, and seems to be formed, as a metaphor, from a camel drinking, who takes in a large draught of water, even the most turbid, on its setting out on a journey in a caravan, that it may serve it for a long time. Job deals largely in scorning; he fills his heart with it.

Clarke: Job 34:8

Which goeth in company with the workers of iniquity - This is an allusion to a caravan: all kinds of persons are found there; but yet a holy and respectable man might be found in that part of the company where profligates assembled. But surely this assertion of Elihu was not strictly true; and the words literally translated, will bear a less evil meaning: "Job makes a track ארח arach , to join fellowship, לחברה lechebrah , with the workers of iniquity;"i.e., Job’ s present mode of reasoning, when he says, "I am righteous, yet God hath taken away my judgment,"is according to the assertion of sinners, who say, "There is no profit in serving God; for, if a man be righteous, he is not benefited by it, for God does not vindicate a just man’ s cause against his oppressors."By adopting so much of their creed, he intimates that Job is taking the steps that lead to fellowship with them. See Job 34:9.

Clarke: Job 34:10

Far be it from God - Rather, Wickedness, far be that from God; and from iniquity, the Almighty. The sense is sufficiently evident without the paraphrase in our version.

Clarke: Job 34:11

For the work of a man shall he render - God ever will do justice; the righteous shall never be forsaken, nor shall the wicked ultimately prosper.

Clarke: Job 34:13

Who hath given him a charge - Who is it that governs the world? Is it not God? Who disposes of all things in it? Is it not the Almighty, by his just and merciful providence? The government of the world shows the care, the justice, and the mercy of God.

Clarke: Job 34:14

If he set his heart upon man - I think this and the following verse should be read thus: - "If he set his heart upon man, he will gather his soul and breath to himself; for all flesh shall perish together, and man shall turn again unto dust."On whomsoever God sets his heart, that is, his love, though his body shall perish and turn to dust, like the rest of men, yet his soul will God gather to himself.

Clarke: Job 34:17

Shall - he that hateth right govern? - Or, Shall he who hateth judgment, lie under obligation? It is preposterous to suppose that he who lives by no rule, should impose rules upon others. God, who is the fountain of all justice and righteousness, binds man by his laws; and wilt thou, therefore, pretend to condemn him who is the sum of righteousness?

Clarke: Job 34:18

Is it fit to say to a king, Thou art wicked? - The sentence is very short, and is thus translated by the Vulgate : Qui dicit regi, Apostata? Qui vocat duces impios ? "Who says to a king, Apostate? Who calls leaders impious?"Literally, Who calls a king Belial? Who calls princes wicked? Civil governors should be treated with respect; no man should speak evil of the ruler of the people. This should never be permitted. Even where the man cannot be respected, because his moral conduct is improper, even there the office is sacred, and should be reverenced. He who permits himself to talk against the man, would destroy the office and authority, if he could.

Clarke: Job 34:19

That accepteth not - If it be utterly improper to speak against a king or civil governor, how much more so to speak disrespectfully of God, who is not influenced by human caprices or considerations, and who regards the rich and the poor alike, being equally his creatures, and equally dependent on his providence and mercy for their support and salvation.

Defender: Job 34:8

Elihu had no basis whatever for this gratuitous insult to the godly patriarch. He is carried away with his own eloquence."

Defender: Job 34:9

Job had said no such thing (compare Job 21:15)."

TSK: Job 34:2

Pro 1:5; 1Co 10:15, 1Co 14:20

TSK: Job 34:3

the ear : Job 6:30, Job 12:11; 1Co 2:15; Heb 5:14

mouth : Heb. palate, Job 31:30, Job 33:2 *marg.

TSK: Job 34:4

choose : Job 34:36; Jdg 19:30, Jdg 20:7; 1Co 6:2-5; Gal 2:11-14; 1Th 5:21

know : Isa 11:2-5; Joh 7:24; Rom 12:2

TSK: Job 34:5

I : Job 10:7, Job 11:4, Job 16:17, Job 29:14, Job 32:1, Job 33:9

God : Job 9:17, Job 27:2

TSK: Job 34:6

I : Job 27:4-6

wound : Heb. arrow, Job 6:4, Job 16:13

TSK: Job 34:7

Job 15:16; Deu 29:19; Pro 1:22, Pro 4:17

TSK: Job 34:8

Job 2:10, Job 11:3, Job 15:5; Psa 1:1, Psa 26:4, Psa 50:18, Psa 73:12-15; Pro 1:15, Pro 2:12, Pro 4:14; Pro 13:20; 1Co 15:33

TSK: Job 34:9

It : Job 9:22, Job 9:23, Job 9:30, Job 9:31, Job 21:14-16, Job 21:30, Job 22:17, Job 35:3; Mal 3:14

delight : Job 27:10; Psa 37:4

TSK: Job 34:10

understanding : Heb. heart, Job 34:2, Job 34:3, Job 34:34; Pro 6:32, Pro 15:32 *marg.

far : Job 8:3, Job 36:23, Job 37:23; Gen 18:25; Deu 32:4; 2Ch 19:7; Psa 92:15; Jer 12:1; Rom 3:4, Rom 3:5, Rom 9:14; Jam 1:13

TSK: Job 34:11

the work : Job 33:26; Psa 62:12; Pro 24:12; Jer 32:19; Eze 33:17-20; Mat 16:27; Rom 2:6; 2Co 5:10; 1Pe 1:17; Rev 22:12

cause : Pro 1:31; Gal 6:7, Gal 6:8

TSK: Job 34:12

surely : Psa 11:7, Psa 145:17; Hab 1:12, Hab 1:13

pervert : Job 8:3

TSK: Job 34:13

Who hath given : Job 36:23, 38:4-41, Job 40:8-11; 1Ch 29:11; Pro 8:23-30; Isa 40:13, Isa 40:14; Dan 4:35; Rom 11:34-36

the whole world : Heb. the world, all of it

TSK: Job 34:14

set : Job 7:17, Job 9:4

upon man : Heb. upon him

he gather : Psa 104:29; Isa 24:22

TSK: Job 34:15

Job 30:23; Gen 3:19; Psa 90:3-10; Ecc 12:7; Isa 27:4, Isa 57:16

TSK: Job 34:16

Job 12:3, Job 13:2-6

TSK: Job 34:17

even : Gen 18:25; 2Sa 23:3; Rom 3:5-7

govern : Heb. bind

wilt : Job 1:22, Job 40:8; 2Sa 19:21; Rom 9:14

TSK: Job 34:18

Exo 22:28; Pro 17:26; Act 23:3, Act 23:5; Rom 13:7; 1Pe 2:17; 2Pe 2:10; Jud 1:8

TSK: Job 34:19

accepteth : Job 13:8; Deu 10:17; 2Ch 19:7; Act 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1Pe 1:17; Heb 12:28

princes : Job 12:19, Job 12:21; Psa 2:2-4; Ecc 5:8; Isa 3:14

regardeth : Job 36:19; Psa 49:6, Psa 49:7; Jam 2:5

they : Job 31:15; Pro 14:31, Pro 22:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 34:1

Furthermore, Elihu answered and said - That is, evidently, after a pause to see if Job had anything to reply. The word answered in the Scriptures often means "to begin a discourse,"though nothing had been said by others; see Job 3:2; Isa 14:10; Zec 1:10; Zec 3:4; Zec 4:11-12. Sometimes it is used with reference to a subject, meaning that one replied to what could be suggested on the opposite side. Here it maybe understood either in the general sense of beginning a discourse, or more probably as replying to the sentiments which Job had advanced in the debate with his friends.

Barnes: Job 34:2

Hear my words, O ye wise men - Addressing particularly the three friends of Job. The previous chapter had been addressed to Job himself. He had stated to him his views of the design of affliction, and he had nothing to reply. He now addresses himself to his friends, with a particular view of examining some of the sentiments which Job had advanced, and of showing where he was in error. He addresses them as "wise men,"or sages, and as endowed with "knowledge,"to conciliate their attention, and because he regarded them as qualified to understand the difficult subject which he proposed to explain.

Barnes: Job 34:3

For the ear trieth words - Ascertains their meaning, and especially determines what words are worth regarding. The object of this is, to fix the attention on what he was about to say; to get the ear so that every word should make its proper impression. The word ear in this place, however, seems not to be used to denote the external organ, but the whole faculty of hearing. It is by hearing that the meaning of what is said is determined, as it is by the taste that the quality of food is discerned.

As the mouth tasteth meat - Margin, as in Hebrew "palate."The meaning is, as the organ of taste determines the nature of the various articles of food. The same figure is used by Job in Job 12:11.

Barnes: Job 34:4

Let us choose to us judgment - That is, let us examine and explore what is true and right. Amidst the conflicting opinions, and the sentiments which have been advanced, let us find out what will abide the test of close investigation.

Barnes: Job 34:5

For Job hath said, I am righteous - see Job 13:18, "I know that I shall be justified;"compare Job 23:10-11, where he says, if he was tried he would come forth as gold. Elihu may have also referred to the general course of remark which he had pursued as vindicating himself.

And God hath taken away my judgment - This sentiment is found in Job 27:2; see the notes at that place.

Barnes: Job 34:6

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.

Barnes: Job 34:7

What man is like Job, who drinketh up scorning like water? - A similar image occurs in Job 15:16. The idea is, that he was full of reproachful speeches respecting God; of the language of irreverence and rebellion. He indulged in it as freely as a man drinks water; gathers up and imbibes all the language of reproach that he can find, and indulges in it as if it were perfectly harmless.

Barnes: Job 34:8

Which goeth in company with the workers of iniquity - That is, in his sentiments. The idea is, that he advocated the same opinions which they did, and entertained the same views of God and of his government. The same charge had been before brought against him by his friends; see the notes at Job 21.

Barnes: Job 34:9

For he hath said, It profiteth a man nothing that he should delight himself in God - That is, there is no advantage in piety, and in endeavoring to serve God. It will make no difference in the divine dealings with him. He will be treated just as well if he lives a life of sin, as if he undertakes to live after the severest rules of piety. Job had not used precisely this language, but in Job 9:22, he had expressed nearly the same sentiment. It is probable, however, that Elihu refers to what he regarded as the general scope and tendency of his remarks, as implying that there was no respect paid to character in the divine dealings with mankind. It was easy to pervert the views which Job actually entertained, so as to make him appear to maintain this sentiment, and it was probably with a special view to this charge that Job uttered the sentiments recorded in Job 21; see the notes at that chapter.

Barnes: Job 34:10

Therefore hearken unto me - Elihu proceeds now to reply to what he regarded as the erroneous sentiments of Job, and to show the impropriety of language which reflected so much on God and his government. Instead, however, of meeting the facts in the case, and showing how the actual course of events could be reconciled with justice, he resolves it all into a matter of sovereignty, and maintains that it is wrong to doubt the rectitude of the dealings of one so mighty as God. In this he pursues the same course substantially which the friends of Job had done, and does little more to solve the real difficulties in the case than they had. The facts to which Job had referred are scarcely adverted to; the perplexing questions are still unsolved, and the amount of all that Elihu says is, that God is a sovereign, and that there must be an improper spirit when people presume to pronounce on his dealings.

Ye men of understanding - Margin, as in Hebrew men of "heart."The word heart is used here as it was uniformly among the Hebrews; the Jewish view of physiology being that the heart was the seat of all the mental operations. They never speak of the head as the seat of the intellect, as we do. The meaning here is, that Elihu regarded them as sages, qualified to comprehend and appreciate the truth on the subject under discussion.

Far be it from God - Hebrew חלילה châlı̂ylâh - "profane, unholy."It is an expression of abhorrence, as if the thing proposed were profane or unholy: 1Sa 20:2; Gen 18:25; Jos 24:16. The meaning here is, that the very idea that God would do wrong, or could patronize iniquity, was a profane conception, and was not to be tolerated for a moment. This is true enough, and in this general sentiment, no doubt, Job would himself have concurred.

Barnes: Job 34:11

For the work of a man shall he render unto him - He shall treat each man as he deserves - and this is the essence of justice. Of the truth of this, also, there could have been no question. Elihu does not, indeed, apply it to the case of Job, but there can be little doubt that he intended that it should have such a reference. He regarded Job as having accused God of injustice, for having inflicted woes on him which he by no means deserved. He takes care, therefore, to state this general principle, that with God there must be impartial justice - leaving the application of this principle to the facts in the world, to be arranged as well as possible. No one can doubt that Elihu in this took the true ground, and that the great principle is to be held that God can do no wrong, and that all the facts in the universe must be consistent with this great principle, whether we can now see it to be so or not.

Barnes: Job 34:12

Yea, surely God will not do wickedly - So important does Elihu hold this principle to be, that he repeats it, and dwells upon it. He says, "it surely ( אמנם 'omnâm ) must be so."The principle must be held at all hazards, and no opinion which contravenes this should be indulged for one moment. His ground of complaint against Job was, that he had not held fast to this principle, but, under the pressure of his sufferings, had indulged in remarks which implied that God might do wrong.

Neither will the Almighty pervert judgment - As Elihu supposed Job to have maintained; see Job 34:5. To "pervert judgment"is to do injustice; to place injustice in the place of right.

Barnes: Job 34:13

Who hath given him a charge over the earth? - That is, he is the great original Proprietor and Ruler of all. He has derived his authority to govern from no one; he is under subjection to no one, and he has, therefore, an absolute right to do his own pleasure. Reigning then with absolute and original authority, no one has a right to call in question the equity of what he does. The argument of Elihu here, that God would do right, is derived solely from his independence. If he were a subordinate governor, he would feel less interest in the correct administration of affairs, and might be tempted to commit injuries to gratify the feelings of his superior. As he is, however, supreme and independent, he cannot be tempted to do wrong by any reference to a superior will; as the universe is that which he has made, and which belongs to him, every consideration would lead him to do right to all. He can have no partiality for one more than another; and there can be no one to whom he would desire to do injustice - for who wishes to injure that which belongs to himself? Prof. Lee, however, renders this, "Who hath set a land in order against him?"He supposes that the remark is designed to show the folly of rebelling against God. But the former interpretation seems better to accord with the scope of the argument.

Or who hath disposed the whole world? - Who has arranged the affairs of the universe? The word rendered "world,"usually means the habitable earth, but it is employed here in the sense of the universe, and the idea is, that God has arranged and ordered all things, and that he is the supreme and absolute Sovereign.

Barnes: Job 34:14

If he set his heart upon man - Margin, as in Hebrew "upon him"- meaning "man."That is, if he fixes his attention particularly on him, or should form a purpose in regard him. The argument seems to be tbis. "If God wished such a thing, and should set his heart upon it, he could easily cut off the whole race. He has power to do it, and no one can deny him the right. Man has no claim to life, but he who gave it has a right to withdraw it, and the race is absolutely dependent on this infinite Sovereign. Being such a Sovereign, therefore, and having such a right, man cannot complain of his Maker as unjust, if he is called to pass through trials."Rosenmuller, however, supposes this is to be taken in the sense of severe scrutiny, and that it means, "If God should examine with strictness the life of man, and mark all his faults, no flesh would be allowed to live. All would be found to be guilty, and would be cut off."Grotius supposes it to mean, "If God should regard only himself; if he wished only to be good to himself - that is, to consult his own welfare, he would take away life from all, and live and reign alone."This is also the interpretation of Umbreit, Schnurrer, and Eichhorn. Noyes regards it as an argument drawn from the benevolence of God, meaning if God were severe, unjust, and revengeful, the earth would be a scene of universal desolation. It seems to me, however, that it is rather an argument from the absolute sovereignty or power of the Almighty, implying that man had no right to complain of the divine dealings in the loss of health, property, or friends; for if he chose he might sweep away the whole race, and leave the earth desolate.

If he gather unto himself his spirit and his breath - The spirit of man is represented as having been originally given by God, and as returning to him when man dies; Ecc 12:7, "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it."

Barnes: Job 34:15

All flesh shall perish together - If God chose, he would have a right to cut down the whole race. How then shall people complain of the loss of health, comforts, and friends, and presume to arraign God as if he were unjust?

Barnes: Job 34:16

If now thou hast understanding hear this - This appears to be addressed to Job. The discourse before this had been directed to his three friends, but Elihu appears here to have turned to Job, and to have made a solemn appeal to him, whether this were not so. In the subsequent verses he remonstrates with him about his views, and shows him that what he had said implied severe reflections on the character and government of God.

Barnes: Job 34:17

Shall even he that hateth right govern? - Margin, as in Hebrew "bind."That is, shall he bind by laws. The argument in this verse seems to be an appeal to what must be the conviction of mankind, that God, the Great Governor of the universe, could not be unjust. This conviction, Elihu appears to have supposed, was so deep in the human mind, that he might appeal even to Job himself for its truth. The question here asked implies that it would be impossible to believe that one who was unjust could govern the universe. Such a supposition would be at variance with all the convictions of the human soul, and all the indications of the nature of his government to be found in his works.

And wilt thou condemn him that is most just? - The great and holy Ruler of the universe. The argument here is, that Job had in fact placed himself in the attitude of condemning him who, from the fact that he was the Ruler of the universe, must be most just. The impropriety of this he shows in the following verses.

Barnes: Job 34:18

Is it fit to say to a king, Thou art wicked? - The argument here is this: "There would be gross impropriety in arraigning the conduct of an earthly monarch, and using language severely condemning what he does. Respect is due to those of elevated rank. Their plans are often concealed. It is difficult to judge of them until they are fully developed. To condemn those plans, and to use the language of complaint, would not be tolerated, and would be grossly improper. How much more so when that language relates to the Great, the Infinite God, and to his eternal plans!"It may be added here, in accordance with the sentiment of Elihu, that people often indulge in thoughts and language about God which they would not tolerate respecting an earthly monarch.

Barnes: Job 34:19

How much less to him that accepteth not the person of princes - To accept the person of anyone is to treat him with special favor on account of his rank, his wealth, or from favoritism and partiality. This God often disclaims in respect to himself; (compare Gal 2:6; Act 10:34; 2Ch 19:7; Rom 2:11; Eph 6:9; Col 3:25), and solemnly forbids it in others; see Jam 2:1, Jam 2:3,Jam 2:9; Lev 19:15; Deu 1:17; Deu 16:19. The meaning here is, that God is entirely impartial in his administration, and treats all as they ought to be treated. He shows favor to no one on account of wealth, rank, talent, office, or joyous apparel, and he excludes no one from favor on account of poverty, ignorance, or a humble rank in life. This it seems was an admitted sentiment in the time of Elihu, and on the ground of the fact that it was indisputable, he strongly argues the impropriety of calling in question the equity of his administration in language such as that which Job had used.

For they all are the work of his hands - He regards them all as his creatures. No one has any special claim on him on account of rank, talent, or wealth. Every creature that he has made, high and low, rich and poor, bond and free, may expect that impartial justice will be done him, and that his external circumstances will not control or modify the divine determinations in regard to him, or the divine dealings toward him.

Poole: Job 34:2

O ye wise men who are here present, do you judge of the truth and reason of what I have said, and am further to say; for I am willing to submit all to the judgment of the truly wise.

Poole: Job 34:3

i.e. Man’ s mind judgeth Of things spoken and heard.

The ear the sense of discipline, is put for the mind, to which things are conveyed by it. See Poole "Job 12:11" .

Poole: Job 34:4

Judgment i.e. justice and equity; judgment being oft synecdochically used for just judgment, as Job 8:3 19:7 32:9 Psa 37:28 . Let us not contend for victory, but only for truth and justice. This shall be my only care and business

Poole: Job 34:5

I am righteous either,

1. I am perfectly righteous. But this Job did not say, but the contrary, Job 9:2,3 14:4 . Or,

2. I am a sincere person, no hypocrite, as my friends made me. But this Elihu doth not deny. Or,

3. I am so far righteous, and have been so holy and blameless in my life, that I have not deserved, nor had any reason to expect, such hard usage from God. And this Job had oft intimated, and Elihu doth justly blame him for it, that he blazoned his own righteousness with tacit reflections upon God for dealing so severely with him.

God hath taken away my judgment for so Job had said, Job 27:2 ; i.e. he denies me that which is but just and equal, to give me a fair hearing, to suffer me to plead my cause with or before him, to show me the reasons of his contending with me, and what sins besides common infirmities I have been guilty of, whereby I have deserved such extraordinary judgments; which Elihu justly taxeth him with as a very irreverent and presumptuous expression.

Poole: Job 34:6

Should I lie against my right? so Job had said in effect, Job 27:4-6 . Should I falsely accuse myself of such sins of which I am no way conscious to myself? Should I betray mine own cause, and deny my integrity, and say that I deserved worse than I have done?

Without transgression i.e. without any great, or heinous, or crying sin, as this word commonly signifies, which might reasonably bring down such terrible judgments upon my head.

Poole: Job 34:7

i.e. Abundantly and greedily; who doth so oft and so easily break forth into scornful and contemptuous expressions, not only against his friends, but in some sort even against God himself, whom he foolishly and insolently chargeth with dealing rigorously with him. The words may be thus read,

What man being like Job, would drink up? ..? That a wicked or foolish man should do thus is not strange; but that a man of such piety, gravity, wisdom, and authority as Job should be guilty of such a sin, this is wonderful.

Poole: Job 34:8

Although I dare not say, as his three friends do, that he is a wicked man, yet in this matter he speaks and acts like one of them.

Poole: Job 34:9

He hath said not absolutely and in express terms, but by unforced consequence, and as concerning this life, and with reference to himself; because he said that good men were no less, nay, sometimes more, miserable here than the wicked, Job 9:22 30:26 , and that for his part he was no gainer as to this life by his piety, but a loser, and that God showed him no more kindness and compassion than he usually did to the vilest of men; which was a very unthankful and ungodly opinion and expression, seeing godliness hath the promise of this life as well as of that to come, and Job had such supports, and such assurances of his own uprightness, and of his future happiness, as he confesseth, as were and should have been accounted even for the present a greater comfort and profit than all which this world can afford.

That he should delight himself with God that he should choose and delight to walk with God, and make it his chief care and business to please him, and to do his commandments; which is the true and proper character of a godly man.

Poole: Job 34:10

Ye men of understanding you who are present, and understand these things, do you judge between Job and me.

Far be it from God that he should do wickedness: this I must lay down as a principle, that the righteous and holy God neither doth nor can deal unjustly with Job, or with any man, as Job insinuates that God had dealt with him.

Poole: Job 34:11

The work i.e. the reward of his work, or according to his work. Job’ s afflictions, though great and sharp, are not undeserved, but justly inflicted upon him, both for his original corruption, and for many actual transgressions, which are manifest to God, though Job, through his partiality, may not see them. And Job’ s piety shall be recompensed, it may be, in this life, but undoubtedly in the next. And therefore piety is not unprofitable, as Job saith.

Poole: Job 34:12

As Job hath wickedly affirmed. For the phrase, See Poole "Job 8:3" .

Poole: Job 34:13

Over the earth i.e. over the inhabitants of the earth, to rule them according to his laws, and to give an account to him of it. Who or where is his superior that made the world, and then delivered the government of it to God? There is no such person. God himself is the sole Creator, the absolute and supreme Lord and Governor, of all the world, and therefore cannot do unjustly. The reason is, partly, because all unrighteousness is a transgression of some law, and God hath no law to bound him but his own nature and will; partly, because the Creator and Lord of the world must needs have all possible perfections in himself, and, amongst others, perfect justice, and must needs be free from all imperfections and obliquities, and therefore from injustice; and partly, because he is of himself all-sufficient, and independent upon all other persons, and able to do and procure whatsoever pleaseth him; and therefore as he hath no inclination, so he hath no temptation, to any unrighteous actions; this being generally the reason of all unrighteous actions in the world, because the persons who do them either are obliged to do it, to gratify some superior authority who commands them to do it, or else do want or desire something which they cannot justly obtain; for he is a monster, and not a man, who will take away any thing by injustice or violence which he may have by right.

Who hath disposed or committed , to wit, to him, to be governed by him, in the name and for the use and service of his superior Lord, to whom he must give an account.

Poole: Job 34:14

Upon man Heb. upon him , i.e. man, as may seem probable from Job 34:11,15 , where man is expressed; and from the next clause of this verse, where he speaks of that

spirit and

breath which is in man. If his eye and heart be upon man, if he diligently and exactly observe him, and all his ways, and whatsoever is amiss in him, and, which follows upon it of course, resolve to punish him. Or, if he set his heart against (as this particle el is used, Amo 7:15 , and elsewhere, as hath been noted before) him , to wit, to cut him off. If he gather unto himself ; if it please him to gather to himself, to wit, by death, , whereby God is said to take away men’ s breath, Psa 104:29 , and to gather men’ s souls , Psa 26:9 , and the spirit is said to return unto God, Ecc 12:7 .

His spirit and his breath i.e. that spirit and breath, or that living soul, that God breathed into man, Gen 2:7 , and gives to every man that cometh into the world.

Poole: Job 34:15

All flesh i.e. every man, who is called flesh , Gen 6:3,17 Isa 40:6 .

Together or, alike , without any exception, be they great or mean, wise or foolish, good or bad; if God design to destroy them, they cannot withstand his power, but must needs perish by his stroke. The design of this and the foregoing verse is the same with that of Job 34:13 , See Poole "Job 34:13" , namely, to declare God’ s absolute and uncontrollable sovereignty over all men, to dispose of them either to life or to death, as it pleaseth him, and consequently to show that Job had cause to be thankful to God, who had continued his life so long to him, which he might have taken away as soon as ever he had given it, and had no cause to complain of him, or to tax him with injustice for afflicting him, as he did.

Poole: Job 34:16

As thou art a man of understanding, hear and consider what I say.

Poole: Job 34:17

He that hateth right i.e. that is unrighteous. But this he expresseth in a most emphatical manner, the reason and weight whereof seems to me to be this: If God be unjust, he is not so from fear of any superior, (as inferior magistrates do many unrighteous things against their consciences to please their prince or chief ruler, or to avoid his displeasure,) but merely from an intrinsical hatred of justice, or love of unrighteousness; which being most absurd to imagine concerning God, therefore he cannot possibly be unjust, or do any unjust action.

Govern so this word, which properly signifies to bind , is fitly rendered by most interpreters; and so it is used Isa 3:7 , because governors have a power to bind their subjects by laws and penalties, and they are as it were the ligaments by which societies are bound and kept together, which without them would be dissolved and broken to pieces. Elihu’ s argument here is the same with that of Abraham’ s, Gen 18:25 , and that of St. Paul’ s, Rom 3:5,6 , If God be unrighteous, how shall he judge or govern the world ? And the argument is undeniable, If God were unjust, there would be nothing but injustice, and confusion, and mischief in the world; whereas we see there is a great deal of justice administered by rulers in the world, and all this must proceed from him who is the fountain and author of all justice, and rule, and authority. And as the psalmist saith, Psa 94:9 , He that formed the eye, shall not he see ? so say I, He that makes men just, shall he be unjust? Him that is most just , i.e. God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding very many righteous persons in this life, and inflicting dreadful and remarkable judgments upon tyrants and oppressors. Or, him that is just and mighty ; for the next verse speaks of such, who were generally in those times more considerable for their power and authority than for their justice. So here is a double argument against Job’ s censures of God’ s justice. He is just , and therefore giveth thee no cause to condemn him; and withal potent , and therefore can punish thee yet far worse for so doing.

Poole: Job 34:18

Thou art wicked or, Thou art Belial, or a son of Belial. Though a king may really be unjust and wicked, yet their subjects neither may nor dare presume to call them so, Exo 22:28 . And therefore if some evil thought did arise in thee, yet how wast thou not afraid to utter such unworthy and almost blasphemous expressions against God?

Poole: Job 34:19

To him that accepteth not the persons of princes i.e. to God, who respecteth not the greatest princes, so as to do any unjust thing to gain their favour, or to avoid their anger, to whom princes and peasants are equally subject, and infinitely inferior; who therefore is free from all temptation to injustice, which commonly proceeds from respect of persons, Lev 19:15 , and to whom therefore thou didst owe more reverence than thy words have expressed.

They all are the work of his hands and therefore of equal worth and price with him, and equally subject to his power and pleasure.

Haydock: Job 34:3

Taste. The most accurate philosophers attribute this faculty to the tongue, (Calmet) rather than to the throat, guttur. Hebrew, "mouth or palate." (Haydock) ---

But Eliu speaks agreeably to the notions of the vulgar. (Calmet) ---

Intellectus saporum cæteris est in prima lingua, homini et in palato. (Pliny, [Natural History?] xi. 37.)

Haydock: Job 34:5

Judgment. Chap. xxvii. 2. Job had used this expression, but only to intimate that strict justice did not take place, as he thought his faults had not deserved so severe a chastisement. He did not pretend that God was unjust, or that he was quite blameless; and he had so explicitly declared his sentiments, that Eliu could not well be ignorant of them. (Calmet)

Haydock: Job 34:6

There. Septuagint, "he has been deceived;" Greek: epseusato. Hebrew, "I will convict my judge of lying;" or (Calmet) Protestants, "should I lie against my right?" (Haydock) ---

Job, in the excess of grief, had expressed himself forcibly, chap. xix. 6., and xxiii. 7. But great deductions must be made from such hyperboles; and he had frequently praised the mercy and justice of God, and his just punishment of the wicked. He had indeed excepted himself from the number; and Eliu ought to have proved that he was wrong in this respect. But he seems to have all along evaded or mistaken the point under dispute. (Calmet) ---

Arrow, which pierces me. (Haydock) ---

The deferring judgment was not a subversion of it, as Eliu would argue, chap. xxvii. 2. (Worthington)

Haydock: Job 34:7

What. This may be a continuation of Job's speech, who seemed to assert that none had ever been insulted like himself, nor borne it with greater patience; (chap. xvi. 4.) or Eliu reproaches him with talking scornfully to his friends and to God. (Calmet)

Haydock: Job 34:8

Goeth in. Septuagint insert a negation, which is not found in Hebrew, Chaldean, &c. They may be understood to speak ironically. (Calmet) ---

"Who committeth no sin, nor iniquity, nor has had any society with lawless people, so as to walk with wicked men." (Haydock)

Haydock: Job 34:9

With him, and strive to please him. Horrible blasphemy! of which Job was incapable: as if God were a cruel master, and threw us into despair. He had asserted that God punishes the wicked, and often treats his friends with the like severity, (chap. ix. 22., and xxx. 26.) in this world: which is very true. (Calmet) ---

Septuagint, "Say not that man is visited. He is indeed visited by the Lord." (Haydock) ---

Eliu wrests Job's words, in order that he may have something to say against him. (St. Gregory xxiv. 25.) (Worthington)

Haydock: Job 34:13

Earth? If God cannot be unjust, hat he given the administration of the world to some other, who may have been deceived? This will not be asserted. Hebrew, "who hath visited the earth for him?" or, "who hath set him over the earth?" Is he a hired judge, who may be bribed? (Calmet)

Haydock: Job 34:14

To him, and examine his conduct with rigour: there is scarcely a moment of our lives in which he would not discover a just reason for withdrawing his hand, and suffering us to die, Psalm ciii. 29. (Calmet)

Haydock: Job 34:17

Judgment. How can we hope for redress from God, while he condemns his conduct? (Menochius) ---

How can we bring Job to a sense of his duty, since he entertains such perverse notions? Hebrew, "Shall he hold dominion, who hates justice?" If God be unjust, does he deserve our adoration? (Calmet) or, "ought not the person to be put in prison, who resists judgment?" (Grotius) "If thou dost not think that He who hates crimes, and destroys the impious, is eternal and just?" (Septuagint) (Haydock)

Haydock: Job 34:18

Who. Theod.[Theodotion?] in Septuagint, "wicked is he who says to the king, thou actest contrary to the law; and to the rulers, thou most impious." (Haydock) ---

Apostate. Hebrew, "Belial."

Haydock: Job 34:19

Tyrant. This title is not always odious. It formerly was given to all princes, and came to be used in a bad sense, on account of the misconduct of some kings of Sicily. Tyrannus a rege distat factis, non nomine. (Sen.[Seneca?] Clem. xii.) ---

Hebrew, "the rich more than the poor." (Haydock) ---

God fears not to rebuke even the greatest princes, and dost thou dare to arraign his justice? (Calmet)

Gill: Job 34:1

Furthermore Elihu answered and said. It is reasonable to suppose that Elihu made a considerable pause, to see whether Job would make any reply to what he had delivered, or object to what he had said; which he gave him free liberty to do, if he had anything upon his mind: but perceiving he was not inclined to return any answer to him, he went on with his discourse; and which is called a further answer to him: for though Joh had made no reply to which this could be called an answer, yet as there were several things remaining for Elihu to answer to, and which he proposed to answer and did, it may with great propriety here be said that he answered him.

Gill: Job 34:2

Hear my words, O ye wise men,.... This is not an address to Job's three friends, as some think; for Elihu had expressed his displeasure at them, in condemning Job without convicting him, and returning solid answers to him; and therefore he should not take their method of dealing with him, but take another; and plainly suggests that wisdom was not with them, nor taught by them; and therefore, as he could not give flattering titles to men, it could not well be thought that he should address them as wise and understanding men, unless indeed in an ironic way, as some choose to interpret it; see Job 32:3. Rather therefore some bystanders are here spoken to, whom Elihu knew to be men of wisdom and knowledge, &c. as it follows,

and give ear unto me, ye that have knowledge; and as they were endued not only with natural and political wisdom and knowledge, but with that which is divine and spiritual, they were proper judges of the affair in controversy, and could best discern whether what Elihu delivered was right or wrong, and to the purpose or not. And besides, though they had a large share of wisdom and knowledge, yet it was but imperfect; and the most wise and knowing may become more so, and that sometimes by means of their inferiors and juniors: and therefore Elihu craves their attention to what he had said or should say, though he was but a young man, and they aged, and men of great geniuses and abilities; and the rather he might be pressing on them to be his hearers and judges, because, generally speaking, such, as they are the most judicious, so the most candid hearers.

Gill: Job 34:3

For the ear trieth words,.... Not only the musical sound of them, the goodness of the language and diction, and the grammatical construction of them, but the sense of them, and whether the matter of them is good or not; that they are sound speech, which cannot be condemned, or unsound; whether they are right or wrong, agreeably to right reason, sound doctrine, and the word of God; for there are words and words, some the words of men, others the words of God. A sanctified ear tries these; but then men must have such ears to hear, and be attentive to what they hear, and retain it; hear internally as well as externally; and which a man does when his ears are opened by the Lord, from whom are the hearing ear and seeing eye; and such try what they hear, distinguish between good and bad, approve truth and receive it, and retain and hold it fast:

as the mouth tasteth meat; words and doctrines are like meat, some good and some bad; and such that have a good taste try them, either a rational or rather a spiritual discernment: some have no spiritual taste, their taste is not changed, and therefore cannot distinguish, nor make any good judgment of things; but others have, and these discern the difference, relish truth, savour the things that be of God, taste the good word of God, and esteem it more than their necessary food; and it is sweeter to them than the honey or the honeycomb. Such Elihu judged these men to be he addressed, and therefore desired their attention to what he had to say.

Gill: Job 34:4

Let us choose to us judgments,.... Take the part of the question or controversy in which truth and justice lie, and he doubtless has respect to the present controversy with Job;

let us know among ourselves what is good; agree upon that which is best to be done in the present case, what judgment to be made of the dealings of God with Job, and his behaviour under them, and what the best advice to give to him.

Gill: Job 34:5

For Job hath said, I am righteous,.... Not in express words, but what amounted to it: no doubt he was a righteous man in an evangelic sense, being justified by the righteousness of Christ, as all the Old Testament saints were, who looked to him and believed in him as the Lord their righteousness, and said, as the church in those times did, "surely in the Lord have I righteousness and strength"; Isa 45:24. And moreover he was an upright man, to which the Lord himself bore testimony, Job 1:8; and had the truth of grace in him, that "new man which is created in righteousness and true holiness"; and also lived an holy life and conversation; but then he did not say or think that he was righteous in or of himself, or so as to be free from sin: Job could not judge or speak thus of himself, which would be contrary to what he expressly declares, Job 7:20; though it must be owned, that he thought himself so righteous, holy, and good, that he ought not to have been afflicted in the manner he was; in which sense it is probable Elihu understood him: and besides, these words are not to be taken separately, but in connection with what follows, which shows Job's sense, and how Elihu understood him, that though he was a righteous person, he had not justice done him:

and God hath taken away my judgment; which words he did say; see Gill on Job 27:2; or, as Mr. Broughton renders the words, "the Omnipotent keeps back my right"; does not vindicate my cause, nor so much as give it a hearing, nor lets me know why he contends with me; and, though I call for justice to be done, cannot be heard, Job 19:7; a like complaint of the church in Isa 40:27.

Gill: Job 34:6

Should 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, Isa 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", Hos 6:1.

Gill: Job 34:7

What man is like Job,.... This is said as wondering at the part he acted, that a man so wise and good as Job was esteemed to be should behave in such a manner as he did;

who drinketh up scorning like water? For a foolish and wicked man to do so is not strange nor uncommon; but for a man of such sense and grace as Job was to do this was astonishing; to have no more regard to his character than to expose himself to the scorn and ridicule of men: for a man to become a laughing stock to profane and wicked men for his religion and piety, it is no disgrace, but an honour to him; but by unbecoming words and gestures to make himself justly jeered and scoffed at is great indiscretion. Or it may be understood actively of his dealing very freely and frequently in scoffs and jeers, which he poured out very liberally and plentifully, and seemingly with as much delight as a man drinks water when thirsty; see Job 11:3.

Gill: Job 34:8

Which goeth in company with the workers of iniquity,.... The worst of men, who make it their constant business and employment to commit sin:

and walketh with wicked men; the most abandoned of mankind. Not that Job kept company with such, and walked with them in all excess of not; nor did Elihu think so; Job was "a man that feared God, and eschewed evil", and evil men; he was "a companion of them that feared the Lord"; his delight was "with the excellent of the earth": nor should a good man keep company and walk with the wicked, nor can he with any pleasure. But the sense is, that by his words, the expressions that dropped from his lips, he seemed to agree with them, and to be of the same sentiments with them; and what he delivered tended to encourage and harden them in their sinful ways; and what those words were follow.

Gill: Job 34:9

For he hath said,.... Not plainly and expressly, but consequentially; what it was thought might be inferred from what he had said, particularly in Job 9:22;

it profiteth a man nothing that he should delight himself with God; in his house and ordinances, ways and worship; he may as well indulge himself in the pleasures of sin, and in the delights of the world, if God destroys the perfect and the wicked, as Job had said in the place referred to; if this be the case, it is in vain to serve God, and pray unto him, or keep his ordinances; which are the language and sentiments of wicked men, and according to which they act, see Job 21:14, Mal 3:14. Mr. Broughton renders it,

"when he would walk with God;''

and so the Targum,

"in his walking with God;''

and another Targum,

"in his running with God:''

though he walks and even runs in the way of his commandments, yet it is of no advantage to him; or he does the will of God, as Aben Ezra; or seeks to please him or be acceptable to him, and to find grace in his sight. Whereas though love and hatred are not known by prosperity and adversity, but both come to good and bad men, which seems to be Job's meaning in the above place, from whence this inference is deduced; yet it is certain that godliness is profitable to all, 1Ti 4:8.

Gill: Job 34:10

Therefore hearken unto me, ye men of understanding,.... The same persons he addresses as wise men and men of knowledge, Job 34:2; and here as men of understanding, or "heart" ^z; the heart being the seat of wisdom and knowledge; and such Elihu desired to be his hearers, to attend to what he was about to say; which was to refute the words of Job, or his sense expressed in the preceding verses;

far be it from God that he should do wickedness; and from the Almighty, that he should commit iniquity; do any injustice or injury to any person, there being no unrighteousness in him, nor in any of his ways and works; which Job tacitly seemed to charge God with, at least as Elihu understood him. But sin is contrary to his pure and holy nature; he cannot look upon it with pleasure, much less commit it; it is forbidden by his holy righteous law, and therefore would never he done by him the lawgiver; nor can anyone single instance be given of wickedness and unrighteousness committed by him in any of his works of nature, or providence, or grace. He is the author of the evil of afflictions, whether as punishments or fatherly corrections; and in neither case does he commit or do any injustice; not in punishing wicked men less than they deserve, as he does in this life; nor in correcting his own people, which is always for their good: but not of the evil of sin; this may be concluded from the titles here given, of "Almighty and All-sufficient"; for being so he can be under no temptation of doing an unjust thing; and which is expressed with the like abhorrence and indignation by Elihu as the same sentiment is by the Apostle Paul, Rom 9:14.

Gill: Job 34:11

For the work of a man will he render unto him,.... The reward of his work, as Ben Gersom interprets it, whether the work of a wicked man or of a good man:

and cause every man to find according to his ways. Which is a truth frequently inculcated in the Scriptures; and will take place especially at the resurrection of the dead, which is for that purpose, and at the final judgment, by the righteous Judge of all; for, though wicked men may not be punished now according to their deserts, they will hereafter, which is sufficient to vindicate the justice of God: and as for the works and ways of good men, though God does not proceed according to them in the methods of his grace, they are not justified by them, nor called and saved according to them; for, though evil works deserve damnation, good works do not merit salvation; yet they are not neglected by the Lord; he is not unrighteous to forget them, and verily there is a reward for righteous men though it is not of debt but grace; and not for, but in keeping the commands of God, is this reward; even communion with him and peace in their souls, which they enjoy in, though not as arising from their keeping them; and at the last day, when their justification will be pronounced before men and angels, it will be according to their works of righteousness, not done by themselves, but done by Christ, in their room and stead and reckoned to them; for the obedience of Christ, by which they are made righteous, though imputed to them without works, is nothing else but a series of good works most perfectly done by Christ for them; and according to which the crown of righteousness in a righteous way will be given them by the righteous Judge. All which therefore is a full proof that no iniquity is, will, or can be committed by the Lord.

Gill: Job 34:12

Yea, surely God will not do wickedly,.... This truth is repeated and affirmed in the strongest manner; or "will not condemn", as the Vulgate Latin version, and so the Targum, that is, he will not condemn the righteous; for, though he may afflict them, which is done that they may not be condemned with the world, he will not condemn them; for there is no condemnation to them that are in Christ; his righteousness, by which they are justified, secures them from all condemnation;

neither will the Almighty pervert judgment: pronounce a wrong sentence, decline the execution of justice, swerve from the rule of it, or do a wrong thing; for he punishes wherever he finds it, either in the sinner or his surety; and his punishing it in his Son, as the surety of his people, is the strongest proof of his punitive justice that can be given: nor does he neglect to chastise his people for sin, though satisfied for; so far is he from conniving at sin, and still further from committing it; see See Gill on Job 8:2.

Gill: Job 34:13

Who hath given him a charge over the earth?.... Or who hath committed the earth unto him, and made it his care and charge? Is there any above him that has put him into this post and office? Under whose direction and command is he, and to whom is he accountable? None at all; he is no deputy or sub-governor: the kings of the earth are under him, and they have others subordinate to them; but he above all, higher than the highest: he is sole Governor of the world in his own right, by right of creation, and which he has from himself and not another; he has no rival, nor partner with him, none to whom he is accountable, or can control him; and since he is the Judge of all the earth, he will do right. Subordinate governors sometimes do unjust things in obedience to their superiors, or to please them, or through fear of them; but nothing of this kind is or can be the case with God; as he cannot do any injustice through inclination of nature, nor through ignorance, as men may; so neither through fear of any, there being none above him from whom he has received a charge, or that rules over him; and, as Jarchi expresses it, can say to him, what dost thou? as, I did not command thee so and so. And though he is sovereign and independent, and his power uncontrollable, it is contrary to his nature to make an ill use of it; and was justice perverted by him, the world would soon be in the utmost confusion: but it is a plain case there is a God that judgeth in the earth, and cannot commit iniquity. Or this may be said with respect to man; who has committed the earth to man, to be his charge, to be governed by him? if so, it would soon come to nothing; all creatures in it would be destroyed, as in the following verses; but this is not the case. Or who has given it to man to possess it, and to enjoy all things in it, and has put all things into his hands, and in subjection to him, to make use thereof, and for his good, delight, and pleasure, and visits him in it in a providential way, in great kindness and goodness? It is the Lord; and can it be thought that he that is so good and beneficent to men will do them any injustice? no, surely! Yea, should he take away all these good things he has given them, and even life itself, it could be no injustice, since he would only take away what he had given and had a right unto;

or who hath disposed the whole world? or created it, as Aben Ezra; that stored it with all the good things in it for the use of men? or put it in the beautiful order it is, so suitable and convenient for the good of his creatures? or made it the habitable earth it is for man and beast? so Mr. Broughton renders the whole,

"who before him looked to the earth, or who settled all the dwelt land?''

Or who made it the fruitful earth it is, abounding with plenty of food for man and beast? or who disposes of all things in it by his wise providence, so that everything is beautiful in its season? None but the Lord has done all this; how then can it be thought that he who has filled the earth with his goodness should do wickedly or pervert judgment?

Gill: Job 34:14

If he set his heart upon man,.... Not his love and affections; though there are some he does in this sense set his heart on, and whose souls at death he gathers to himself, but with this sense the next verse will not agree; but to destroy him, as Jarchi adds by way of explanation; if he gives his mind to it, is set upon it and resolved to do it, none can hinder him; or sets himself against him in an hostile way, the issue must be entire ruin and destruction to the race of men; but it is plain this is not the case, or otherwise all must have perished long ago: or if he severely marks the ways and works of men, and deals with them according to the strictness of his justice, which yet he might do without any charge of injustice, none could stand before him; but this he does not, so far is he from any injustice, or any appearance of it;

if he gather unto himself his spirit and his breath; not his own spirit and breath, drawing in and retaining that within himself, and withholding the influence of it from his creatures, which the Septuagint version seems to favour; but the spirit and breath of man, which are of God, and which, as he gives, he can gather when he pleases. The spirit or rational soul of man is put in him by the Lord; this at death is separated from the body, yet dies not with it, but is gathered to the Lord: and the breath which he breathes into man, and is in his nostrils, and which, as he gives, he can take away, and then man dies. But in doing this he does no injustice; indeed, should he in anger and resentment rise up and deal thus with men in general, the consequence must be as follows.

Gill: Job 34:15

All flesh shall perish together,.... Not one by one, or one after another, as they generally do, but all together; as when the flood swept away the world of the ungodly. "All flesh" signifies all men, and their bodies of flesh particularly, which are weak, frail, and mortal; and if God gathers or takes out the spirit from them, they die immediately, which is meant by perishing, as in Ecc 7:15;

and man shall turn again unto dust; from whence he came, as the body does at death; when those earthly tabernacles of the bodies of men, which have their foundation in the dust, are dissolved and sink into it. Now though this is the case of particular persons, one after another, yet it is not a general case, as it would be if God was to exert his power, as he might without any charge of injustice: and this shows the merciful kindness of God to man, so far is he from doing any thing injurious or unjust.

Gill: Job 34:16

If now thou hast understanding, hear this,.... Not as calling his understanding in question, as if he, had none; for Job was a very understanding man; he had not lost his natural understanding by his afflictions, see Job 6:13; nor was he without an understanding of divine things, as his speeches and answers show; but rather it is taken for granted that he was a man of understanding: "if" or "seeing" thou hast understanding, art a man of knowledge and intelligence, therefore hearken and attend to what has been said or about to be said; though, as some Jewish interpreters ^a observe, the word is not a noun, but a verb, and is imperative, "understand thou now, hear this"; and then the sense is, "if" things are so as before related, Job 34:13; then now understand this, take it into thy heart and mind, and well weigh and consider it:

hearken to the voice of my words; either the preceding or following ones.

Gill: Job 34:17

Shall even he that hateth right govern?.... That hates moral and civil justice; is such an one fit to rule among men or over them? No, surely; for to love righteousness and do it is a qualification of a civil governor; it is his business to administer justice; and if an hater of it, he can never be a proper person to rule: and if God was an hater of that which is right, as he would seem to be if he did not do it, he would not be fit to govern the world as he does. To this absurdity is Job reduced, by suggesting that right was not done him, or that God had removed his judgment from him; see 2Sa 23:3, Rom 3:5. Mr. Broughton translates the words, "can a foe to judgment rule well?" And yet it cannot be denied, but must be owned, that God does judge in the earth, and judges righteously. Or shall such an one "bind" ^b? the allusion may be to a surgeon that binds up wounds. Sin makes wounds, and such as cannot be healed by men; but God can bind them up and cure them, and does: but would he do this if he hated that which is right, if he was not kind and merciful, just and good? see Hos 6:1. Or, as others render it, which comes pretty near to the same sense, "shall a hater of judgment refrain wrath" ^c? Such are tyrants, cruel and unmerciful, full of wrath and vengeance, and which they execute in a barbarous manner: but such is not God; he stirs not up all his wrath, which he in justice might; he retains it not for ever, but delights in mercy;

and wilt thou condemn him that is most just? It is not right to condemn any just man, to charge him wrongfully, and then pass an unrighteous sentence on him; and much less to charge the righteous God with injustice, and condemn him that is most just, superlatively just; in whom there is not the least shadow of unrighteousness; who is righteous in all his ways, and holy in all his works; who is naturally, essentially, and infinitely righteous.

Gill: Job 34:18

Is it fit to say to a king, thou art wicked?.... Not even to a bad king; for though he may be reproved for his sins, yet not by any or everyone, but by a fit and proper person: and generally speaking, if not always, the Scriptural instances of reproving such kings are of men that were prophets, and sent in the name of the Lord to do it; and when done by them, was done with decency: and much less should this be said to a good king; as to say to him, Belial, the word here used; or thou art Belial; or a son of Belial, as Shimei said to David, 2Sa 16:7; a name given to the worst of men, and is the devil himself; and signifies either one without a yoke, or lawless, which a king is not; or unprofitable, whereas a king is a minister of God for good; is for the punishment of evildoers, and for a praise to them that do well;

and to princes, ye are ungodly? Who have their name from being generous, munificent, and liberal, and therefore should not be treated in such a manner; who are the sons of kings, or subordinate magistrates to them, and execute their will and pleasure, laws and precepts. And if now such language is not to be used to earthly kings and princes, then surely not to the King of kings and Lord of lords; so Jarchi interprets it of God the King of the world; and some Christian interpreters, as Schmidt, understand by "princes" the three Persons in the Godhead; which can hardly be made to bear: though, could the whole be understood of God in the three Persons of the Deity, the connection with Job 34:19 would run more smoothly without the supplement that is made; so Broughton,

"to the King, the King of nobles, that accepteth not,'' &c.

Gill: Job 34:19

How much less to him that accepteth not the persons of princes,.... And indeed God is not the respecter of the persons of any, no, not of the greatest men on earth, kings and princes, Act 10:34; these are alike dealt with by him as others in the dispensations of his providence; nor do they escape the marks of his displeasure, wrath and vengeance, when they sin against him:

nor regardeth the rich more than the poor? by showing favour to them, or conniving at them,

for they are all the work of his hands; both the rich and the poor; not only as creatures made by him, but as rich men and poor men; it is God that makes men rich or poor, 1Sa 2:7; instances follow proving this, that God is no respecter of persons on account of outward circumstances.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 34:1

¹ sn This speech of Elihu focuses on defending God. It can be divided into these sections: Job is irreligious (2-9), God is just (10-15), God is impartial and omniscient (16-30), Job is foolish to rebel (31-37).

NET Notes: Job 34:2

¹ tn Heb “give ear to me.”

² tn The Hebrew word means “the men who know,” and without a complement it means “to possess knowledge.”

NET Notes: Job 34:3

¹ tn Or “examines; tests; tries; discerns.”

² tn Or “palate”; the Hebrew term refers to the tongue or to the mouth in general.

NET Notes: Job 34:4

¹ sn Elihu means “choose after careful examination.”

² tn The word is מִשְׁפָּט (mishpat) again, with the sense of what is right or just.

NET Notes: Job 34:5

¹ tn Heb “righteous,” but in this context it means to be innocent or in the right.

NET Notes: Job 34:6

¹ tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?] – when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.

² tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.

³ tn Heb “without transgression”; but this is parallel to the first part where the claim is innocence.

NET Notes: Job 34:7

¹ tn Heb “he drinks,” but coming after the question this clause may be subordinated.

² tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB).

NET Notes: Job 34:8

¹ tn The perfect verb with the vav (ו) consecutive carries the sequence forward from the last description.

² tn The word חֶבְרַה (khevrah, “company”) is a hapax legomenon. But its meaning is clear enough from the connections to related words and this context as well.

³ tn The infinitive construct with the ל (lamed) preposition may continue the clause with the finite verb (see GKC 351 §114.p).

⁴ tn Heb “men of wickedness”; the genitive is attributive (= “wicked men”).

NET Notes: Job 34:9

¹ tn Gordis, however, takes this expression in the sense of “being in favor with God.”

NET Notes: Job 34:10

¹ tn Heb “men of heart.” The “heart” is used for the capacity to understand and make the proper choice. It is often translated “mind.”

² tn For this construction, see Job 27:5.

NET Notes: Job 34:11

¹ tn Heb “for the work of man, he [= God] repays him.”

² tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.

NET Notes: Job 34:13

¹ tn The verb פָּקַד (paqad) means “to visit; to appoint; to number.” Here it means “to entrust” for care and governing. The implication would be that there would be someone higher than God – which is what Elihu is repudiating by the rhetorical question. No one entrusted God with this.

² tn The preposition is implied from the first half of the verse.

NET Notes: Job 34:14

¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

² tc This is the reading following the Qere. The Kethib and the Syriac and the LXX suggest a reading יָשִׂים (yasim, “if he [God] recalls”). But this would require leaving out “his heart,” and would also require redividing the verse to make “his spirit” the object. It makes better parallelism, but may require too many changes.

NET Notes: Job 34:16

¹ tn The phrase “you have” is not in the Hebrew text, but is implied.

² tn Heb “the sound of my words.”

NET Notes: Job 34:17

¹ tn The force of הַאַף (ha’af) is “Is it truly the case?” The point is being made that if Job were right God could not be judging the world.

² tn The verb חָבַשׁ (khavash) has the basic idea of “to bind,” as in binding on the yoke, and then in the sense of subduing people under authority (cf. Assyrian absanu). The imperfect verb here is best expressed with the potential nuance.

³ tn The two words could be taken separately, but they seem to form a fine nominal hendiadys, because the issue is God’s justice. So the word for power becomes the modifier.

NET Notes: Job 34:18

¹ tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.

² tn The word בְּלִיָּעַל (bÿliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”

NET Notes: Job 34:19

¹ tn The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. Joüon thinks it is a term of social distinction (Bib 18 [1937]: 207-8).

Geneva Bible: Job 34:2

Hear my words, O ye ^{( a )} wise [men]; and give ear unto me, ye that have knowledge.

^{( a )} Which are esteemed wise by the world.

Geneva Bible: Job 34:4

Let us choose to us ^{( b )} judgment: let us know among ourselves what [is] good.

^{( b )} Let us examine the matter uprightly.

Geneva Bible: Job 34:5

For Job hath said, I am righteous: and God hath taken ^{( c )} away my judgment.

^{( c )} That is, has afflicted me without measure.

Geneva Bible: Job 34:6

Should 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.

Geneva Bible: Job 34:7

What man [is] like Job, [who] drinketh up ^{( f )} scorning like water?

^{( f )} Which is compelled to receive your reproach and scorns of many for his foolish words.

Geneva Bible: Job 34:8

Which goeth in ^{( g )} company with the workers of iniquity, and walketh with wicked men.

^{( g )} Meaning that Job was like the wicked, because he seemed not to glorify God and submit himself to his judgments.

Geneva Bible: Job 34:9

For he hath said, ^{( h )} It profiteth a man nothing that he should ^{( i )} delight himself with God.

^{( h )} He wrests Job's words who said that God's children are often punished in this world, and the wicked go free.

^{( i )} That is, live godly, (Gen 5:22).

Geneva Bible: Job 34:14

If ^{( k )} he set his heart upon man, [if] he gather unto himself his spirit ^{( l )} and his breath;

^{( k )} To destroy him.

^{( l )} The breath of life which he gave man.

Geneva Bible: Job 34:17

Shall even he that hateth right ^{( m )} govern? and wilt thou condemn him that is most just?

^{( m )} If God were not just, how could be govern the world?

Geneva Bible: Job 34:18

[Is it fit] to say to a king, [Thou art] ^{( n )} wicked? [and] to princes, [Ye are] ungodly?

^{( n )} If man by nature fears to speak evil of such as have power, then they should be much more afraid to speak evil of God.

Commentary -- Verse Range Notes

TSK Synopsis: Job 34:1-37

1 Elihu accuses Job for charging God with injustice.

10 God omnipotent cannot be unjust.

31 Man must humble himself unto God.

34 Elihu reproves Job.

MHCC: Job 34:1-9

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, Psa 73:13-15, but gratifies his enemies, and says as they say.

MHCC: Job 34:10-15

Elihu had showed Job, that God meant him no hurt by afflicting him, but intended his spiritual benefit. Here he shows, that God did him no wrong by afflicting him. If the former did not satisfy him, this ought to silence him. God cannot do wickedness, nor the Almighty commit wrong. If services now go unrewarded, and sins now go unpunished, yet there is a day coming, when God will fully render to every man according to his works. Further, though the believer's final condemnation is done away through the Saviour's ransom, yet he has merited worse than any outward afflictions; so that no wrong is done to him, however he may be tried.

MHCC: Job 34:16-30

Elihu appeals directly to Job himself. Could he suppose that God was like those earthly princes, who hate right, who are unfit to rule, and prove the scourges of mankind? It is daring presumption to condemn God's proceedings, as Job had done by his discontents. Elihu suggests divers considerations to Job, to produce in him high thoughts of God, and so to persuade him to submit. Job had often wished to plead his cause before God. Elihu asks, To what purpose? All is well that God does, and will be found so. What can make those uneasy, whose souls dwell at ease in God? The smiles of all the world cannot quiet those on whom God frowns.

Matthew Henry: Job 34:1-9

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, Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, 1Co 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, Job 34:3. 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, Job 34:4. 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 (Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? Job 34:6. Job had spoken to this purport, My righteousness I hold fast, Job 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, Job 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, Job 16:16, Job 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 (Job 34:9): 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 (Job 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? Job 34:7. "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, Psa 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 (Job 34:8), 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, Job 34:9, 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 (Psa 72:13, Psa 72:14), but gratifies his enemies, and says as they say.

Matthew Henry: Job 34:10-15

The scope of Elihu's discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: " Hearken to me, you men of understanding (Job 34:10), and show yourselves to be intelligent by assenting to this which I say."And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God's proceedings. Now observe in these verses,

I. How plainly this truth is laid down, both negatively and positively. 1. He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity, Job 34:10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (Job 34:12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai - God all-sufficient, and therefore he cannot be tempted with evil (Jam 1:13), to do an unrighteous thing. 2. He ministers justice to all (Job 34:11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.

II. How warmly it is asserted, 1. With an assurance of the truth of it: Yea, surely, Job 34:12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly. 2. With an abhorrence of the very thought of the contrary (Job 34:10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.

III. How evidently it is proved by two arguments:

1. His independent absolute sovereignty and dominion (Job 34:13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other. (1.) It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right? Gen 18:25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him? Rom 3:5, Rom 3:6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God's dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns? (2.) It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.

2. His irresistible power (Job 34:14): If he set his heart upon man, to contend with him, much more if (as some read it) he set his heart against man, to ruin him, if he should deal with man either by summa potestas - mere sovereignty, or by summum jus - strict justice, there were no standing before him; man's spirit and breath would soon be gone and all flesh would perish together, Job 34:15. Many men's honesty is owing purely to their impotency; they do not do wrong because they cannot support it when it is done, or it is not in their power to do it. But God is able to crush any man easily and suddenly, and yet does not by arbitrary power crush any man, which therefore must be attributed to the infinite perfection of his nature, and that is immutable. See here, (1.) What God can do with us. He can soon bring us to dust; there needs not any positive act of his omnipotence to do it; if he do but withdraw that concurrence of his providence by which we live, if he gather unto himself that spirit and breath which was from his hand at first and is still in his hand, we expire immediately, like an animal in an air-pump when the air is exhausted. (2.) What he may do with us without doing us wrong. He may recall the being he gave, of which we are but tenants at will, and which also we have forfeited; and therefore, as long as that is continued of his mere favour, we have no reason to cry out of wrong, whatever other comforts are removed.

Matthew Henry: Job 34:16-30

Elihu here addresses himself more directly to Job. He had spoken to the rest (Job 34:10) as men of understanding; now, speaking to Job; he puts an if upon his understanding: If thou hast understanding, hear this and observe it, Job 34:16.

I. Hear this, That God is not to be quarrelled with for any thing that he does. It is daring presumption to arraign and condemn God's proceedings, as Job had done by his discontents. It was, 1. As absurd as it would be to advance one to power that is a professed enemy to justice: Shall even he that hates right govern? Job 34:17. The righteous Lord so loves righteousness that, in comparison with him, even Job himself, though a perfect and upright man, might be said to hate right; and shall he govern? Shall he pretend to direct God or correct what he does? Shall such unrighteous creatures as we are give law to the righteous God? or must he take his measures from us? When we consider the corruption of our nature, and the contrariety there is in us to the eternal rule of equity, we cannot but see it to be an impudent impious thing for us to prescribe to God. 2. It was as absurd as it would be to call a most righteous innocent person to the bar, and to give judgment against him, though it appeared ever so plainly, upon the trial, that he was most just: Wilt thou condemn him that is righteous in all his ways, and cannot but be so? 3. It is more absurd and unbecoming than it would be to say to a sovereign prince, Thou art wicked, and to judges upon the bench, You are ungodly, Job 34:18. This would be looked upon as an insufferable affront to majesty and to magistracy; no king, no prince, would bear it. In favour of government, we presume it is a right sentence that is passed, unless the contrary be very evident; but, whatever we think, it is not fit to tell a king to his face that he is wicked. Nathan reproved David by a parable. But, whatever a high priest or a prophet might do, it is not for an ordinary subject to make so bold with the powers that are. How absurd is then to say so to God - to impute iniquity to him, who, having no respect of persons, is in no temptation to do an unjust thing! He regardeth not the rich more than the poor, and therefore it is fit he should rule, and it is not fit we should find fault with him, Job 34:19. Note, Rich and poor stand upon the same level before God. A great man shall fare never the better, nor find any favour, for his wealth and greatness; nor shall a poor man fare ever the worse for his poverty, nor an honest cause be starved. Job, now that he was poor, should have as much favour with God, and be as much regarded by him, as when he was rich; for they are all the work of his hands. Their persons are so: the poor are made by the same hand, and of the same mould, as the rich. Their conditions are so: the poor were made poor by the divine providence, as well as the rich made rich; and therefore the poor shall fare never the worse for that which is their lot, not their fault.

II. Hear this, That God is to be acknowledged and submitted to in all that he does. Divers considerations Elihu here suggests to Job, to beget in him great and high thoughts of God, and so to persuade him to submit and proceed no further in his quarrel with him.

1. God is almighty, and able to deal with the strongest of men when he enters into judgment with them (Job 34:20); even the people, the body of a nation, though ever so numerous, shall be troubled, unhinged, and put into disorder, when God pleases; even the mighty man, the prince, though ever so honourable, ever so formidable among men, shall, if God speak the word, be taken away out of his throne, nay, out of the land of the living; they shall die; they shall pass away. What cannot he do that has all the powers of death at his command? Observe the suddenness of this destruction: In a moment shall they die. It is not a work of time, with God, to bring down his proud enemies, but, when he pleases, it is soon done; nor is he bound to give them warning, no, not an hour's warning. This night thy soul shall be required. Observe the season of it: They shall be troubled at midnight, when they are secure and careless, and unable to help themselves; as the Egyptians when their first-born were slain. This is the immediate work of God: they are taken away, without hand, insensibly, by secret judgments. God can himself humble the greatest tyrant, without the assistance or agency of any man. Whatever hand he sometimes uses in the accomplishing of his purposes, he needs none, but can do it without hand. Nor is it one single mighty man only that he can thus overpower, but even hosts of them (Job 34:24): He shall break in pieces mighty men without number; for no combined power can stand it out against Omnipotence. Yet, when God destroys tyranny, he does not design anarchy; if those are brought down that ruled ill, it does not therefore follow that people must have no rulers; for, when he breaks mighty men, he sets others in their stead, that will rule better, or, if they do not, he overturns them also in the night, or in a night, so that they are destroyed, Job 34:25. Witness Belshazzar. Or, if he designs them space to repent, he does not presently destroy them, but he strikes them as wicked men, Job 34:26. Some humbling mortifying judgments are brought upon them; these wicked rulers are stricken as other wicked men, as surely, as sorely, stricken in their bodies, estates, or families, and this for warning to their neighbours; the stroke is given in terrorem - as an alarm to others, and therefore is given in the open sight of others, that they also may see and fear, and tremble before the justice of God. If kings stand not before him, how shall we stand!

2. God is omniscient, and can discover that which is most secret. As the strongest cannot oppose his arm, so the most subtle cannot escape his eye; and therefore, if some are punished either more or less than we think they should be, instead of quarrelling with God, it becomes us to ascribe it to some secret cause known to God only. For, (1.) Every thing is open before him (Job 34:21): His eyes are upon the ways of man; not only they are within reach of his eye, so that he can see them, but his eye is upon them, so that he actually observes and inspects them. He sees us all, and sees all our goings; go where we will, we are under his eye; all our actions, good and evil, are regarded and recorded and reserved to be brought into judgment when the books shall be opened. (2.) Nothing is or can be concealed from him (Job 34:22): There is no darkness nor shadow of death so close, so thick, so solitary, so remote from light or sight as that in it the workers of iniquity may hide themselves from the discovering eye and avenging hand of the righteous God. Observe here, [1.] The workers of iniquity would hide themselves if they could from the eye of the world for shame (and that perhaps they may do), and from the eye of God for fear, as Adam among the trees of the garden. The day is coming when mighty men, and chief captains, will call to the rocks and mountains to hide them. [2.] They would gladly be hid even by the shadow of death, be hid in the grave, and lie for ever there, rather than appear before the judgment-seat of Christ. (3.) It is in vain to think of flying from God's justice, or absconding when his wrath is in pursuit of us. The workers of iniquity may find ways and means to hide themselves from men, but not from God: He knows their works (Job 34:25), both what they do and what they design.

3. God is righteous, and, in all his proceedings, goes according to the rules of equity. Even when he is overturning mighty men, and breaking them in pieces, yet he will not lay upon man more than right, Job 34:23. As he will not punish the innocent, so he will not exact of those that are guilty more than their iniquities deserve; and of the proportion between the sin and the punishment Infinite Wisdom shall be the judge. He will not give any man cause to complain that he deals hardly with him, nor shall any man enter into judgment with God, or bring an action against him. If he do, God will be justified when he speaks and clear when he judges. Therefore Job was very much to be blamed for his complaints of God, and is here well-advised to let fall his action, for he would certainly be cast or non-suited. It is not for man ever to purpose to enter into judgment with the Omnipotent; so some read the whole verse. Job had often wished to plead his cause before God. Elihu asks, "To what purpose? The judgment already given concerning thee will certainly be affirmed; no errors can be found in it, nor any exceptions taken to it, but, after all, it must rest as it is."All is well that God does, and will be found so. To prove that when God destroys the mighty men, and strikes them as wicked men, he does not lay upon them more than right, he shows what their wickedness was (v. 27, 28); and let any compare that with their punishment, and then judge whether they did not deserve it. In short, these unjust judges, whom God will justly judge, neither feared God nor regarded man, Luk 18:2. (1.) They were rebels to God: They turned back from him, cast off the fear of him, and abandoned the very thoughts of him; for they would not consider any of his ways, took no heed either to his precepts or to his providences, but lived without God in the world. This is at the bottom of all the wickedness of the wicked, they turn back from God; and it is because they do not consider, not because they cannot, but because they will not. From inconsideration comes impiety, and thence all immorality. (2.) They were tyrants to all mankind, Job 34:28. They will not call upon God for themselves; but they cause the cry of the poor to come to him, and that cry is against them. They are injurious and oppressive to the poor, wrong them, crush them, impoverish them yet more, and add affliction to the afflicted, who cry unto God, make their complaint to him, and he hears them and pleads their cause. Their case is bad who have the prayers and tears of the poor against them; for the cry of the oppressed will, sooner or later, draw down vengeance on the heads of the oppressors, and no one can say that this is more than right, Exo 22:23.

4. God has an uncontrollable dominion in all the affairs of the children of men, and so guides and governs whatever concerns both communities and particular persons, that, as what he designs cannot be defeated, so what he does cannot be changed, Job 34:29. Observe, (1.) The frowns of all the world cannot trouble those whom God quiets with his smiles. When he gives quietness who then can make trouble? Job 34:29. This is a challenge to all the powers of hell and earth to disquiet those to whom God speaks peace, and for whom he creates it. If God give outward peace to a nation, he can secure what he gives, and disable the enemies of it to give it any disturbance. If God give inward peace to a man only, the quietness and everlasting assurance which are the effect of righteousness, neither the accusations of Satan nor the afflictions of this present time, no, nor the arrests of death itself, can give trouble. What can make those uneasy whose souls dwell at ease in God? See Phi 4:7. (2.) The smiles of all the world cannot quiet those whom God troubles with his frowns; for if he, in displeasure, hide his face, and withhold the comfort of his favour, who then can behold him? that is, Who can behold a displeased God, so as to bear up under his wrath or turn it away? Who can make him show his face when he resolves to hide it, or see through the clouds and darkness which are round about him? Or, Who can behold a disquieted sinner, so as to give him effectual relief? Who can stand a friend to him to whom God is an enemy? None can relieve the distresses of the outward condition without God. If the Lord do not help thee, whence shall I? 2Ki 6:27. Nor can any relieve the distresses of the mind against God and his terrors. If he impress the sense of his wrath upon a guilty conscience, all the comforts the creature can administer are ineffectual. As vinegar upon nitre, so are songs to a heavy heart. The irresistibleness of God's operations must be acknowledged in his dealings both with communities and with particular persons: what he does cannot be controlled, whether it be done against a nation in its public capacity or against a man only in his private affairs. The same Providence that governs mighty kingdoms presides in the concerns of the meanest individual; and neither the strength of a whole nation can resist his power nor the smallness of a single person evade his cognizance; but what he does shall be done effectually and victoriously.

5. God is wise, and careful of the public welfare, and therefore provides that the hypocrite reign not, lest the people be ensnared, Job 34:30. See here, (1.) The pride of hypocrites. They aim to reign; the praise of men, and power in the world, are their reward, what they aim at. (2.) The policy of tyrants. When they aim to set up themselves they sometimes make use of religion as a cloak and cover for their ambition and by their hypocrisy come to the throne. (3.) The danger the people are in when hypocrites reign. They are likely to be ensnared in sin, or trouble, or both. Power, in the hands of dissemblers, is often destructive to the rights and liberties of a people, which they are more easily wheedled out of than forced out of. Much mischief has been done likewise to the power of godliness under the pretence of a form of godliness. (4.) The care which divine Providence takes of the people, to prevent this danger, that the hypocrite reign not, either that he do not reign at all or that he do not reign long. If God has mercy in store for a people, he will either prevent the rise or hasten the ruin of hypocritical rulers.

Keil-Delitzsch: Job 34:1-4

1 Then began Elihu and said:

2 Hear, ye wise men, my words,

And ye experienced ones, give ear to me!

3 For the ear trieth words,

As the palate tasteth by eating.

4 Let us find out what is right,

Let us explore among ourselves what is good.

After his first speech Elihu has made a brief pause; now since Job is silent, he begins anew. ויען ויאמר , lxx correctly, here as in all other instances where the phrase occurs: ὑπολαβὼν λέγει , taking up the word he said. The wise and the knowing (Arab. ‛ulamâ ), whose attention he bespeaks, are not Job and the three (Umbr., Hahn), who are indeed a party, and as such a subject for the arbitrative appearance of Elihu; also not every one capable of forming a judgment (Hirz.); but those in the circle of spectators and listeners which, as is assumed, has assembled round the disputants (Schlottm.). In Job 33:4 Elihu does not expressly mean his own ear, but that of the persons addressed: he establishes his summons to prove what he says by the general thought brought over from Job 12:11, and as there (comp. Job 5:7; Job 11:12), clothed in the form of the emblematic proverb, - that as there is a bodily, so there is also a mental organ of sense which tries its perceptions. לאכל is not intended as expressing a purpose ( ad vescendum ), but as a gerundive ( vescendo ). The phrase בּחר משׁפּט , occurring only here, signifies neither to institute a search for the purpose of decision (Schult. and others), since בחר does not signify to decide upon anything, nor to investigate a cause (Hahn), which would be נבחנה , but to test and choose what is right, δοκιμάζειν καὶ τὸ καλὸν κατέχειν , 1Th 5:21, after which the parallel runs: cognoscamus inter nos (i.e., in common) quid bonum .

Keil-Delitzsch: Job 34:5-9

5 For Job hath said: "I am guiltless,

"And God hath put aside my right.

6 "Shall I lie in spite of my right,

"Incurable is mine arrow without transgression."

7 Where is there a man like Job,

Who drinketh scorning like water,

8 And keepeth company with the workers of iniquity,

And walketh with wicked men,

9 So that he saith: "A man hath no profit

"From entering into fellowship with God"?!

That in relation to God, thinking of Him as a punishing judge, he is righteous or in the right, i.e., guiltless ( צדקתּי with Pathach in pause, according to Ew. §93, c, from צדק = צדק , but perhaps, comp. Pro 24:30; Psa 102:26, because the Athnach is taken only as of the value of Zakeph ), Job has said verbatim in Job 13:18, and according to meaning, Job 23:10; Job 27:7, and throughout; that He puts aside his right (the right of the guiltless, and therefore not of one coming under punishment): Job 27:2. That in spite of his right ( על , to be interpreted, according to Schultens' example, just like Job 10:7; Job 16:17), i.e., although right is on his side, yet he must be accounted a liar, since his own testimony is belied by the wrathful form of his affliction, that therefore the appearance of wrong remains inalienably attached to him, we find in idea in Job 9:20 and freq. Elihu makes Job call his affliction חצּי , i.e., an arrow sticking in him, viz., the arrow of the wrath of God (on the objective suff . comp. on Job 23:2), after Job 6:4; Job 16:9; Job 19:11; and that this his arrow, i.e., the pain which it causes him, is incurably bad, desperately malignant without ( בּלי as Job 8:11) פּשׁע , i.e., sins existing as the ground of it, from which he would be obliged to suppose they had thrust him out of the condition of favour, is Job's constant complaint (vid., e.g., Job 13:23.). Another utterance of Job closely connected with it has so roused Elihu's indignation, that he prefaces it with the exclamation of astonishment: Who is a man like Job, i.e., where in all the world ( מי as 2Sa 7:23) has this Job his equal, who ... . The attributive clause refers to Job; "to drink scorn (here: blasphemy) like water,"is, according to Job 15:16, equivalent to to give one's self up to mockery with delight, and to find satisfaction in it. ארח לחברה , to go over to any one's side, looks like a poeticized prose expression. ללכת is a continuation of the ארח , according to Ew. §351, c , but not directly in the sense "and he goes,"but, as in the similar examples, Jer 17:10; Jer 44:19; 2Ch 7:17, and freq., in the sense of: "he is in the act of going;"comp. on Job 36:20 and Hab 1:17. The utterance runs: a man does not profit, viz., himself (on the use of סכן of persons as well as of things, vid., on Job 22:2), by his having joyous and familiar intercourse ( בּרצתו , as little equivalent to בּרוּץ as in Psa 50:18) with God. Job has nowhere expressly said this, but certainly the declaration in Job 9:22, in connection with the repeated complaints concerning the anomalous distribution of human destinies (vid., especially Job 21:7, Job 24:1), are the premises for such a conclusion. That Elihu, in Job 34:7, is more harsh against Job than the friends ever were (comp. e.g., the well-measured reproach of Eliphaz, Job 15:4), and that he puts words into Job's moth which occur nowhere verbatim in his speeches, is worked up by the Latin fathers (Jer., Philippus Presbyter, Beda,

(Note: Philippus Presbyter was a disciple of Jerome. His Comm. in Iobum is extant in many forms, partly epitomized, partly interpolated (on this subject, vid., Hieronymi Opp. ed. Vallarsi, iii. 895ff.). The commentary of Beda, dedicated to a certain Nectarius (Vecterius), is fundamentally that of this Philippus.)

Gregory) in favour of their unfavourable judgment of Elihu; the Greek fathers, however, are deprived of all opportunity of understanding him by the translation of the lxx (in which μυκτηρισμόν signifies the scorn of others which Job must swallow down, comp. Pro 26:6), which here perverts everything.

Keil-Delitzsch: Job 34:10-11

10 Therefore, men of understanding, hearken to me!

Far be it from god to do evil,

And the Almighty to act wrongfully.

11 No indeed, man's work He recompenseth to him,

And according to man's walk He causeth it to be with him.

"Men of heart,"according to Psychol . S. 249, comp. 254, is equivalent to noee'mones or noeeroi' (lxx συνετοὶ καρδίας ). The clause which Elihu makes prominent in the following reply is the very axiom which the three defend, perfectly true in itself, but falsely applied by them: evil, wrong, are inconceivable on the part of God; instead of וּלשׁדּי it is only ושׁדּי in the second member of the verse, with the omission of the praep . - a frequent form of ellipsis, particularly in Isaiah (Isa 15:8; Isa 28:6; Isa 48:14; Isa 61:7, comp. Eze 25:15). Far removed from acting wickedly and wrongfully, on the contrary He practises recompense exactly apportioned to man's deeds, and ever according to the walk of each one ( ארח like דּרך or דּרכי , e.g., Jer 32:19, in an ethical sense) He causes it to overtake him, i.e., to happen to him ( המציא only here and Job 37:13). The general assertion brought forward against Job is now proved.

Keil-Delitzsch: Job 34:12-15

12 Yea verily God acteth not wickedly,

And the Almighty perverteth not the right.

13 Who hath given the earth in charge to Him?

And who hath disposed the whole globe?

14 If He only set His heart upon Himself,

If He took back His breath and His inspiration to Himself:

15 All flesh would expire together,

And man would return to dust.

With אף אמנם (Yea verily, as Job 19:4, "and really") the counter-assertion of Job 34:11 is repeated, but negatively expressed (comp. Job 8:3). הרשׁיע signifies sometimes to act as רשׁע , and at others to be set forth and condemned as a רשׁע ; here, as the connection requires, it is the former. Job 34:13 begins the proof. Ewald's interpretation: who searcheth, and Hahn's: who careth for the earth beside Him, are hazardous and unnecessary. פּקד with על of the person and the acc. of the thing signifies: to enjoin anything as a duty on any one, to entrust anything to any one, Job 36:23; Num 4:27; 2Ch 36:23; therefore: who has made the earth, i.e., the care of it, a duty to Him? ארצה ( Milel ) is not to be refined into the meaning "to the earth"(as here by Schultens and a few others, Isa 9:1 by Luzzatto: he hath smitten down, better: dishonoured, to the earth with a light stroke), but is poetically equivalent to ארץ , as לילה (comp. modern Greek ἡ νύχθα ) is in prose equivalent to ליל . Job 34:13 is by no means, with Ew. and Hahn, to be translated: who observes (considers) the whole globe, שׂים as Job 34:23; Job 4:20; Job 24:12 - the expression would be too contracted to affirm that no one but God bestowed providential attention upon the earth; and if we have understood Job 34:13 correctly, the thought is also inappropriate. A more appropriate thought is gained, if עליו is supplied from Job 34:13 : who has enjoined upon Him the whole circle of the earth (Saad., Gecat., Hirz., Schlottm.); but this continued force of the עליו into the second independent question is improbable in connection with the repetition of מי . Therefore: who has appointed, i.e., established ( שׂם as Job 38:5; Isa 44:7), - a still somewhat more suitable thought, going logically further, since the one giving the charge ought to be the lord of him who receives the commission, and therefore the Creator of the world. This is just God alone, by whose רוּח and נשׁמה the animal world as well as the world of men (vid., Job 32:8; Job 33:4) has its life, Job 34:14 : if He should direct His heart, i.e., His attention ( שׂים לב אל , as Job 2:3), to Himself (emphatic: Himself alone), draw in ( אסף as Psa 104:29; comp. for the matter Ecc 12:7, Psychol . S. 406) to Himself His inspiration and breath (which emanated from Him or was effected by Him), all flesh would sink together, i.e., die off at once (this, as it appears, has reference to the taking back of the animal life, רוח ), and man would return (this has reference to the taking back of the human spirit, נשׁמה ) to dust ( על instead of אל , perhaps with reference to the usual use of the על־עפר , Job 17:16; Job 20:11; Job 21:26).

Only a few modern expositors refer אליו , as Targ. Jer. and Syr., to man instead of reflexively to God; the majority rightly decide in favour of the idea which even Grotius perceived: si sibi ipsi tantum bonus esse (sui unius curam habere) vellet . אם followed by the fut . signifies either si velit (lxx ει ̓ βούλοιτο ), as here, or as more frequently, si vellet , Psa 50:12; Psa 139:8, Oba 1:4, Isa 10:22; Amo 9:2-4. It is worthy of remark that, according to Norzi's statement, the Babylonian texts presented ישׁיב , Job 34:14 , as Chethîb , ישׂים as Kerî (like our Palestine text, Dan 11:18), which a MS of De Rossi, with a Persian translation, confirms; the reading gives a fine idea: that God's heart is turned towards the world, and is unclosed; its ethical condition of life would then be like its physical ground of life, that God's spirit dwells in it; the drawing back of the heart, and the taking back to Himself of the spirit, would be equivalent to the exclusion of the world from God's love and life. However, ישׂים implies the same; for a reference of God's thinking and willing to Himself, with the exclusion of the world, would be just a removal of His love. Elihu's proof is this: God does not act wrongly, for the government of the world is not a duty imposed upon Him from without, but a relation entered into freely by Him: the world is not the property of another, but of His free creative appointment; and how unselfishly, how devoid of self-seeking He governs it, is clear from the fact, that by the impartation of His living creative breath He sustains every living thing, and does not, as He easily might, allow them to fall away into nothingness. There is therefore a divine love which has called the world into being and keeps it in being; and this love, as the perfect opposite of sovereign caprice, is a pledge for the absolute righteousness of the divine rule.

Keil-Delitzsch: Job 34:16-20

16 And oh understand now, hear this;

Hearken to the sound of my words.

17 Would one who hateth right also be able to subdue?

Or wilt thou condemn the All-just?

18 Is it becoming to say to a king: Worthless One!?

Thou evil-doer! to princes?

19 To Him who accepteth not the person of rulers,

And regardeth not the noble before the poor:

For they are all the work of His hands.

20 In a moment they die, and at midnight

The people are overthrown and perish,

And they put aside the mighty - not by the hand of man.

This strophe contains several grammatical rarities. At first sight it appears that Job 34:16 ought to be translated: "and if there is understanding (viz., to thee = if thou hast), then hear this."But בּינה is accented as Milel and with Mercha , and can therefore not be a substantive (Hirz., Hahn, and others); for the retreat of the accent would be absolutely incomprehensible, and instead of a conjunctive, a distinctive, viz., Dechî , ought to be expected. Several of the old expositors, therefore, interpret with Nolde: quod quum ita sit, intellige ; but this elliptical ואם , well as it might also be used for Job 21:4, is unsupportable; the Makkeph between the two words is also against it, which rather arises from the assumption that בּינה is the imperat., and אם as an exception, like Gen 23:13, is an optative particle joined to the imper . 2 instead of to the fut.: "and if thou shouldst observe"(= ואם־תּבין ). To translate Job 34:17 with Schultens: num iram osor judicii frenabit , is impracticable on account of the order of the words, and gives a thought that is inappropriate here. אף is a particle, and the fut . is potentialis : is it also possible that an enemy of right should govern? ( חבשׁ , imperio coercere , as אצר 1Sa 9:17, אסר Psa 105:22); right and government are indeed mutually conditioned, without right everything would fall into anarchy and confusion. In Job 34:17 this is applied to the Ruler of the world: or ( ואם , an , as Job 8:3; Job 21:4; Job 40:9) wilt thou condemn the mighty just One, i.e., the All-just? As Elihu calls God שׂגּיא כח , Job 37:23, as the Almighty, and as the Omniscient One, תּ֡žים דּעים , Job 37:16, so here as the All-just One, צדּיק כּבּיר . The two adjectives are put side by side ἀσυνδέτως , as is frequently the case in Arabic, and form one compound idea, Ew. §270, d .

Job 34:18

The interrogative ה is joined to the inf., not, however, as Job 40:2 ( num litigare cum Deo castigator, scil. vult ), with the inf. absol., but with the inf. constr.; the form אמר for אמר occurs also in Pro 25:7, and is also otherwise not rare, especially in combination with particles, e.g., בּאכל , Num 26:10, Olsh. §160, b .

(Note: Eze 25:8 is also to be read אמר according to the Masora and old editions (as אבד Deu 7:20, אכל Deu 12:23, אחז 1Ki 6:6), for distinction from the imperatives, which have Chateph-Segol .)

It is unnecessary to suppose that the inf. constr., which sometimes, although rarely, does occur (Ges. §131, rem. 2), is used here instead of the inf. absol.; it is thus, as after טּוב , e.g., Jdg 9:2 ( המשׁל ), Pro 24:7; Psa 133:1, and Psa 40:6 after אין , used as n. actionis , since ha in a pregnant sense is equivalent to num licet ( הטוב ), if one does not prefer, with Olsh., to suppose an aposiopesis: "(dare one be so bold as) to say to a king: Thou worthless one! Thou evil-doer! to princes?"The reading האמר is an unnecessary lightening of the difficulty. It were a crimen laesae , if one reproached a king with being unjust, and therefore thereby denied him the most essential requisite of a ruler; and now even Him (Merc. correctly supplies tanto minus ei ) who does not give the preference to the person ( נשׂא פּני as Job 13:8; Job 32:21) of princes, and does not (with preference) regard (on נכּר vid., on Job 21:29, also here Piel , and according to the statement of the Masora, Milel , for an acknowledged reason which can be maintained even in remarkable instances, like Deu 10:5 in ויהיו , Eze 32:26 in מחללי , whereas 1Sa 23:7 is Milra ) the rich before ( לפני in the sense of prae ) the poor! therefore the King of kings, who makes no partial distinction, because the king and the beggar are the work of His hands: they stand equally near to Him as being His creatures, and He is exalted above both alike as their Creator, this order and partiality are excluded; - what a nota bene against the doctrine of the decretum absolutum , which makes the love of the Creator a partial love, and turns this love, which in its very nature is perfect love, into caprice! In Job 34:20 Elihu appeals to human history in favour of this impartiality of the Ruler of the world. It may there appear as though God with partiality suffered rulers and peoples in authority in the world to do as they please; but suddenly they die away, and in fact in the middle of the night (here Mercha-mahpach ), the individuals of a great people (thus must עם be understood in accordance with the prominently-placed plur. predicate, Ges. §146, 1) tremble and perish; and they remove ( ויסירוּ instead of the passive, as Job 4:20 and frequently) the mighty - לא־ביד . It is not the hand of man which does this, but an invisible higher power (which, if it is called yd, only bears this name per anthropomorphismum ); comp. Dan 2:34, לא בידין ; Dan 8:25, בּאפס יד ; and also Job 20:26, like the New Testament use of ου ̓ χειροποίητος . The subj. of Job 34:20 are the previously mentioned princes. The division according to the accents may be received with hesitation, since the symmetry of the sticks, which it restores, is not unfrequently wanting in the Elihu section. Job 34:20 refers back to the possessors of power, and in the interval, Job 34:20 describes the fate of those who belong to the people which has become subservient to their lust of conquest, for עם cannot signify "in crowds"(Ew., Hahn); it is therefore, and especially when mentioned as here between princes and rulers, the people, and in fact, in distinction from gwy, the people together forming a state.

Constable: Job 32:1--37:24

F. Elihu's Speeches chs. 32-37

Many critical scholars believe that a later editor inserted chapters 32-37 in the text of Job.¹³⁵ Most conservatives believe there is ample external and internal evidence indicating that this section of chapters fits into the argument of the book.

". . . the Elihu speeches (chaps. 32-37), which seemingly interrupt the argument of the book, actually set the stage for the Yahweh speeches. Elihu appears as a type of mediator (an impartial witness) who speaks on behalf of God (36:2) by rebuking the three friends (cf. 32:3, 6-14; 34:2-15; cf. 35:4) and by suggesting that Job needed to repent of his pride which developed because of his suffering (cf. 33:17; 35:12-16). He recommended that Job should exalt God's works which are evident in nature (36:24-37:18) and fear Him who comes in golden splendor out of the north (37:22-24). These basic ideas of Elihu are either assumed or developed by the Lord in His speeches."¹³⁶

Constable: Job 32:6--34:1

2. Elihu's first speech 32:6-33:33

Before Elihu began presenting his views (ch. 33), he first had to gain the attention of his elders and to explain why he wanted to speak (32:6-22).

Constable: Job 34:1-37

3. Elihu's second speech ch. 34

Elihu sought to refute Job's charge that God was unjust in this speech. He tried to answer Job's question, "Why doesn't God have mercy on me?" He first addressed the three friends (vv. 10-15, plural "you" in Hebrew) and then spoke to Job (vv. 16-27, singular "you"). In his first speech Elihu had alluded to Eliphaz's arguments. In this one he took up Bildad's (vv. 2, 34).

Constable: Job 34:1-9

Job's plea of innocence 34:1-9

Elihu reminded the three older counselors that Job had claimed to be innocent of transgressions (cf. 13:18, 23; 14:17; 23:11; 27:2, 6). Then he sided with them and agreed that Job was guilty of sin for which God could punish him justly.

Constable: Job 34:10-37

Elihu's defense of God's justice 34:10-37

As the three friends, Elihu believed God was acting perfectly justly in allowing Job to suffer and that Job was insolent to accuse God of being unjust (v. 10). He then reviewed God's character to illustrate His justice (vv. 11-30).

"Elihu [in vv. 10-15] repeats the self-evident truth that God can do no wrong. He attaches three thoughts to this proposition. First, he infers from God's supremacy as Creator that He is not accountable to anyone (13). This takes us to the edge of a dangerous cliff. For, if everything God does is right, by definition, and if, because He is Sovereign, God does everything that happens, it follows that everything that happens is right, and the category of evil disappears. Secondly, verses 14 and 15 specify that every living thing depends on God for its being, so that He may, indiscriminately or universally, withdraw this gift of existence and do nothing wrong. This is a fine acknowledgment of God as owner of all, and a fine tribute to His might. But it leaves no grounds for saying that any act of God is good' rather than bad'. Might makes right' is the upshot of Elihu's doctrine, and in this emphasis he approaches rather closely to Job's contention. But he wriggles out of the difficulty by falling back on the doctrine that God requites every person according to his behaviour (11), stating it in crass individualistic terms. But this is the very thing under debate, and no answer to the problem."¹⁴²

Elihu asserted that God was not answerable to anyone including Job (vv. 31-37; cf. v. 13). In this section Elihu became very brutal (cf. vv. 33, 36). Some sin that Job had committed had brought on his suffering, Elihu concluded, but Job's consequent rebellion against God made him doubly guilty (v. 37).

Much of what Elihu said in this speech was true. Nevertheless, as the other critics, he incorrectly assumed Job was lying about his innocence. As we know from the first two chapters, Job was not suffering because he had sinned.

"In Israel the ban on idols placed restrictions on the decorative visual arts. The prohibition of ritualized myths was another part of the campaign against paganism and prevented the development of drama in Israel. As a result the prime media for artistic expression were music, with song and dance, and the spoken word. In all these Israel excelled. Nothing was esteemed more highly than a word fitly spoken (Pr. 25:11). It was savoured by the ear as the palate tastes food (Jb. 34:3). Such art could easily become decadent, when the form was prized for its own sake, rather than as an expression of truth. Elihu's speeches tend to come under this condemnation."¹⁴³

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 34 (Chapter Introduction)

Overview

Job 34:1, Elihu accuses Job for charging God with injustice; Job 34:10, God omnipotent cannot be unjust; Job 34:31, Man must humble himself unto God; Job 34:34, Elihu reproves Job.

Poole: Job 34 (Chapter Introduction)

CHAPTER 34

He accuseth Job for charging God with injustice, Job 34:1-9 . God, the almighty Disposer, Governor, and Judge of the world, cannot be unjust, Job 34:10-17 . It is not fit to say of kings and princes they are unjust, much less of God: his power over and observance of man, who cannot hide from God, Job 34:18-22 . He exerciseth his power and justice over them, Job 34:23-30 . Man’ s duty under God’ s afflictions, Job 34:31,32 . He reproveth Job’ s words against God, Job 34:33-37 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 34 (Chapter Introduction)

(Job 34:1-9) Elihu accuses Job of charging God with injustice.

(Job 34:10-15) God cannot be unjust.

(Job 34:16-30) God's power and providence.

(Job 34:31-37) Elihu reproves Job.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 34 (Chapter Introduction)

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 (Job 34:2-4). II. He charges Job with some more indecent expressions that had dropped from him (Job 34:5-9). III. He undertakes to convince him that he had spoken amiss, by showing very fully, 1. God's incontestable justice (Job 34:10-12, Job 34:17, Job 34:19, Job 34:23). 2. His sovereign dominion (Job 34:13-15). 3. His almighty power (Job 34:20, Job 34:24). 4. His omniscience (Job 34:21, Job 34:22, Job 34:25). 5. His severity against sinners (Job 34:26-28). 6. His overruling providence (Job 34:29, Job 34:30). IV. He teaches him what he should say (Job 34:31, Job 34:32). 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 (Job 34:33-37). 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.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 34 (Chapter Introduction)

INTRODUCTION TO JOB 34

In this chapter Elihu reassumes his discourse, and proceeds in his answer to Job, in which are first a preface exciting attention, Job 34:1; then a charge is brought against Job, expressed in or extracted from some words that dropped from his lips, not so well guarded, Job 34:5; a refutation of these expressions of his in a variety of arguments, Job 34:10; and the chapter is closed with some good advice to Job, Job 34:31; and with an earnest request of Elihu to men of understanding, to join with him in trying him to the uttermost, Job 34:34.