Text -- Job 34:1-36 (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? 34:20 In a moment they die, in the middle of the night, people are shaken and they pass away. The mighty are removed effortlessly. 34:21 For his eyes are on the ways of an individual, he observes all a person’s steps. 34:22 There is no darkness, and no deep darkness, where evildoers can hide themselves. 34:23 For he does not still consider a person, that he should come before God in judgment. 34:24 He shatters the great without inquiry, and sets up others in their place. 34:25 Therefore, he knows their deeds, he overthrows them in the night and they are crushed. 34:26 He strikes them for their wickedness, in a place where people can see, 34:27 because they have turned away from following him, and have not understood any of his ways, 34:28 so that they caused the cry of the poor to come before him, so that he hears the cry of the needy. 34:29 But if God is quiet, who can condemn him? If he hides his face, then who can see him? Yet he is over the individual and the nation alike, 34:30 so that the godless man should not rule, and not lay snares for the people.

Job Is Foolish to Rebel

34:31 “Has anyone said to God, ‘I have endured chastisement, but I will not act wrongly any more. 34:32 Teach me what I cannot see. If I have done evil, I will do so no more.’ 34:33 Is it your opinion that God should recompense it, because you reject this? But you must choose, and not I, so tell us what you know. 34:34 Men of understanding say to me– any wise man listening to me says– 34:35 that Job speaks without knowledge and his words are without understanding. 34:36 But Job will be tested to the end, because his answers are like those of wicked men.

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.

Wesley: Job 34:21

God doth not destroy either prince or people unjustly, no nor out of his mere pleasure, but for their sins, which he sees exactly, although they use all possible arts to hide them.

Wesley: Job 34:26

Because they are wicked men.

Wesley: Job 34:26

In publick view for their greater shame, and for the greater glory of his justice.

Wesley: Job 34:28

Their case is bad, who have the prayers and tears of the poor against them: for these will draw down vengeance sooner or later, on the heads of their oppressors.

Wesley: Job 34:29

God can carry on his work either of mercy or justice, as irresistible upon an whole nation as upon one particular person.

Wesley: Job 34:30

May not continue his tyranny, lest the people be ensnared, lest the people should be longer kept in the the snares of oppression; God doth this to free poor oppressed people from the snares which ungodly men lay for them.

Wesley: Job 34:32

The secret sins which I cannot discover, manifest thou to me.

Wesley: Job 34:33

Doth God need thy advice how to govern the world, and whom, and when to reward or punish? Refuse - To submit as is expressed, Job 34:32.

Wesley: Job 34:33

If thou canst say any thing for thyself, I am ready to hear thy defence.

Wesley: Job 34:34

I am content that any wise man should judge of my words, and let such consider what I say.

Wesley: Job 34:36

Throughly and exactly, 'till the cause be brought to an issue.

Wesley: Job 34:36

On their behalf; he hath put arguments into their mouths against God and his providence.

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).

JFB: Job 34:20

"the rich" and "princes" who offend God.

JFB: Job 34:20

Namely, of the guilty princes: guilty also themselves.

JFB: Job 34:20

Image from a night attack of an enemy on a camp, which becomes an easy prey (Exo 12:29-30).

JFB: Job 34:20

Without visible agency, by the mere word of God (so Job 20:26; Zec 4:6; Dan 2:34).

JFB: Job 34:21

God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (Job 7:12; 2Ch 16:9; Jer 32:19).

JFB: Job 34:22

Thick darkness (Amo 9:2-3; Psa 139:12).

JFB: Job 34:23

(1Co 10:13; Lam 3:32; Isa 27:8). Better, as UMBREIT, "He does not (needs not to) regard (as in Job 34:14; Isa 41:20) man long (so Hebrew, Gen 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10-11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.

JFB: Job 34:24

(Psa 2:9; Job 12:18; Dan 2:21).

JFB: Job 34:25

Because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24).

JFB: Job 34:25

Suddenly, unexpectedly (Job 34:20). Fitly in the night, as it was in it that the godless hid themselves (Job 34:22). UMBREIT, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.

JFB: Job 34:26

Chasteneth.

JFB: Job 34:26

That is, because they are wicked.

JFB: Job 34:26

Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (Job 40:12; Exo 14:30; 2Sa 12:12).

JFB: Job 34:27-28

The grounds of their punishment in Job 34:26. Job 34:28 states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.

JFB: Job 34:29

(Pro 16:7; Isa 26:3).

JFB: Job 34:29

Rather, "condemn" (Rom 8:33-34). MAURER, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Psa 83:1; [UMBREIT] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17.

JFB: Job 34:29

(Job 23:8-9; Psa 13:1).

JFB: Job 34:29

Whether it be against a guilty nation (2Ki 18:9-12) or an individual, that God acts so.

JFB: Job 34:30

Into sin (1Ki 12:28, 1Ki 12:30). Or rather, "enthralled by further oppression," Job 34:26-28.

JFB: Job 34:31

Job accordingly says so (Job 40:3-5; Mic 7:9; Lev 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. UMBREIT and MAURER lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6).

JFB: Job 34:31

Namely, the penalty of sin, as in Lev 5:1, Lev 5:17.

JFB: Job 34:31

Literally, "to deal destructively or corruptly" (Neh 1:7).

JFB: Job 34:32

(Job 10:2; Psa 32:8; Psa 19:12; Psa 139:23-24).

JFB: Job 34:32

(Pro 28:13; Eph 4:22).

JFB: Job 34:33

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

JFB: Job 34:34-35

Rather, "men . . . will say to me, and the wise man (Job 34:2, Job 34:10) who hearkens to me (will say), 'Job hath spoken,'" &c.

JFB: Job 34:36

Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.

JFB: Job 34:36

By calamities.

JFB: Job 34:36

(See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.

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.

Clarke: Job 34:20

In a moment shall they die - Both are equally dependent on the Almighty for their breath and being; the mighty as well as the poor. If the great men of the earth have abused their power, he sometimes cuts them off by the most sudden and unexpected death; and even at midnight, when in security, and least capable of defense, they are cut off by the people whom they have oppressed, or by the invisible hand of the angel of death. This appears to be spoken in reference to Eastern tyrants, who seldom die a natural death.

Clarke: Job 34:22

There is no darkness - In this life; and no shadow of death in the other world - no annihilation in which the workers of iniquity may hide themselves, or take refuge.

Clarke: Job 34:23

For he will not lay upon man - The meaning appears to be this: He will not call man a second time into judgment; he does not try a cause twice; his decisions are just, and his sentence without appeal. Mr. Good translates: -

"Behold, not to man hath he intrusted the tim

Of coming into judgment with God.

Man’ s time is not in his own hand; nor is his lot cast or ruled by his own wisdom and power. When God thinks best, he will judge for him; and, if oppressed or calumniated, he will bring forth his righteousness as the light, and do him justice on his adversaries.

Clarke: Job 34:24

He shall break in pieces - In multitudes of cases God depresses the proud, and raises up the humble and meek. Neither their strength nor number can afford them security.

Clarke: Job 34:25

He knoweth their works - He knows what they have done, and what they are plotting to do

Clarke: Job 34:25

He overturneth them in the night - In the revolution of a single night the plenitude of power on which the day closed is annihilated. See the cases of Belshazzar and Babylon.

Clarke: Job 34:26

He striketh them as wicked men - At other times he executes his judgments more openly; and they are suddenly destroyed in the sight of the people.

Clarke: Job 34:27

Because they turned back - This is the reason why he has dealt with them in judgment. They had departed from him in their hearts, their moral conduct, and their civil government. He is speaking of corrupt and tyrannical rulers. And they did not, would not, understand any of his ways.

Clarke: Job 34:28

So that they cause the cry of the poor - They were cruel and oppressive: the poor cried through their distresses, and against their oppressors; and God heard the cry of the poor. Nothing so dreadful appears in the court of heaven against an unfeeling, hardhearted, and cruel man of power, as the prayers, tears, and groans of the poor. In times of little liberality, when some men thought they did God service by persecuting those who did not exactly receive their creed, nor worship God in their way, a certain great man in Scotland grievously persecuted his tenants, because they had religious meetings in private houses out of the order of the establishment; though he never molested them when they spent their time and their money in the alehouse. A holy, simple woman, one of those people, went one morning to the house of the great persecutor, and desired to speak with him. The servant desired to know her message, and he would deliver it; for she could not be admitted. She told him she could deliver her message to none but his master; said it was a matter of great importance, and concerned himself intimately, and alone. The servant having delivered this message, and stated that the woman appeared to have something particular on her mind, his worship condescended to see her. "What is your business with me?"said he, in a haughty, overbearing tone. To which she answered, "Sir, we are a hantle o’ puir folk at -, who are strivin’ to sairve God accordin’ to our ain conscience, and to get our sauls sav’ d: yee persecute us; and I am come to beg yee to let us alane, and in ye dinna, we’ ll pray yee dead."This rhetoric was irresistible. His lordship did not know what influence such people might have in heaven; he did not like to put such prayers to the proof; wisely took the old woman’ s advice, and e’ en let them alane. He was safe; they were satisfied; and God had the glory. When the poor refer their cause to God, he is a terrible avenger. Let the potsherds strive with the potsherds of the earth; but wo to the man that contendeth with his Maker.

Clarke: Job 34:29

When he giveth quietness, who then can make trouble? - How beautiful is this sentiment, and how true! He ever acts as a sovereign, but his actions are all wise and just. If he give quietness, who dares to give trouble? And if he give to every human being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to another, "Thou shalt worship God in my way, or not at all;"or, through a pretended liberality, say, "Thou shalt be tolerated to worship him so and so;"and even that toleration be shackled and limited? Reader, thou hast as much right to tolerate another’ s mode of worship as he has to tolerate thine: or, in other words, neither of you have any such right at all; the pretension is as absurd as it is wicked. If, however, there be any thing in the religious practice of any particular people that is inimical, by fair construction, to the peace of the country, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no such inference be drawn when not most obviously flowing from the practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question. Whatever converts sinners from the error of their ways must be good to society and profitable to the state

Clarke: Job 34:29

Whether it be done against a nation - He defends and supports nations or individuals howsoever weak, against their enemies, howsoever numerous and powerful. He destroys nations or individuals who have filled up the measure of their political or moral iniquity, though all other nations and individuals stand up in their support.

Clarke: Job 34:30

That the hypocrite reign not - The Vulgate translates, Who causes a wicked man to reign because of the sins of the people. This was precisely the defense which Hegiage, the oppressive ruler of the Babylonian Irak, under the caliph Abdul Malec, made when he found the people in a state of insurrection. See at the end of the chapter, Job 34:37 (note).

Clarke: Job 34:31

Surely it is meet to be said unto God - This is Elihu’ s exhortation to Job: Humble thyself before God, and say, "I have suffered - I will not offend."

Clarke: Job 34:32

That which I see not - " What I do not know, teach thou me; wherein I have done iniquity, I will do so no more."

Clarke: Job 34:33

According to thy mind? he will recompense it - Mr. Good renders the whole passage thus: -

"Then in the presence of thy tribe

According as thou art bruised shall he make it whole

But it is thine to choose, and not mine

So, what thou determinest, say.

This may at least be considered a paraphrase on the very obscure original. If thou wilt not thus come unto him, he will act according to justice, whether that be for or against thee. Choose what part thou wilt take, to humble thyself under the mighty hand of God, or still persist in thy supposed integrity. Speak, therefore; the matter concerns thee, not me; but let me know what thou art determined to do.

Clarke: Job 34:34

Let men of understanding tell me - I wish to converse with wise men; and by men of wisdom I wish what I have said to be judged.

Clarke: Job 34:35

Job hath spoken without knowledge - There is no good in arguing with a self-willed, self-conceited man. Job has spoken like a man destitute of wisdom and discretion.

Clarke: Job 34:36

My desire is that Job may be tried unto the end - אבי יבחן איוב abi yibbachen Aiyob , "My father, let Job be tried."So the Vulgate, Pater mi, probetur Job . But it may be as in the common translation, I wish Job to be tried; or, as Mr. Good renders it, Verily, let Job be pursued to conquest for replying like wicked men. This is a very harsh wish: but the whole chapter is in the same spirit; nearly destitute of mildness and compassion. Who could suppose that such arguings could come out of the mouth of the loving Savior of mankind? The reader will recollect that a very pious divine has supposed Elihu to be Jesus Christ!

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)."

Defender: Job 34:32

Elihu rebukes Job for not doing what Job had, in fact, repeatedly done."

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

TSK: Job 34:20

a moment : Psa 73:19; Isa 30:13, Isa 37:38; Dan 5:30; Luk 12:20; Act 12:23; 1Th 5:2; 2Pe 2:3

troubled : Exo 12:29, Exo 12:30; Isa 37:36; Mat 25:6; Luk 17:26-29

the mighty shall be taken away : Heb. they shall take away the mighty

without : 1Sa 25:37-39, 1Sa 26:10; Isa 10:16-19, Isa 30:30-33; Dan 2:34, Dan 2:44, Dan 2:45; Zec 4:6

TSK: Job 34:21

Job 31:4; Gen 16:13; 2Ch 16:9; Psa 34:15, Psa 139:23; Pro 5:21, Pro 15:3; Jer 16:17; Jer 17:10, Jer 32:19; Amo 9:8

TSK: Job 34:22

no : Psa 139:11, Psa 139:12; Isa 29:15; Jer 23:24; Amo 9:2, Amo 9:3; 1Co 4:5; Heb 4:13; Rev 6:15, Rev 6:16

nor : Job 3:5, Job 24:17; Isa 9:2

the : Job 31:3; Psa 5:5; Pro 10:29; Mat 7:23; Luk 13:27

TSK: Job 34:23

he will : Job 34:10-12, Job 11:6; Ezr 9:13; Psa 119:137; Isa 42:3; Dan 9:7-9

that he : Job 9:32, Job 9:33, Job 16:21, Job 23:7; Jer 2:5; Rom 9:20

enter : Heb. go

TSK: Job 34:24

break : Job 19:2; Psa 2:9, Psa 72:4, Psa 94:5; Jer 51:20-23; Dan 2:21, Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45

number : Heb. searching out

set : 1Sa 2:30-36, 1Sa 15:28; 1Ki 14:7, 1Ki 14:8, 1Ki 14:14; Psa 113:7, Psa 113:8; Dan 5:28-31

TSK: Job 34:25

he knoweth : Psa 33:15; Isa 66:18; Hos 7:2; Amo 8:7; Rev 20:12

in the : Job 34:20; Son 3:8; Isa 15:1; 1Th 5:2

destroyed : Heb. crushed

TSK: Job 34:26

in : Exo 14:30; Deu 13:9-11, Deu 21:21; 2Sa 12:11, 2Sa 12:12; Psa 58:10, Psa 58:11; Isa 66:24; 1Ti 5:20, 1Ti 5:24; Rev 18:9, Rev 18:10, Rev 18:20

open sight of others : Heb. place of beholders

TSK: Job 34:27

turned : 1Sa 15:11; Psa 125:5; Zep 1:6; Luk 17:31, Luk 17:32; Act 15:38; 2Ti 4:10; Heb 10:39

from him : Heb. from after him

would : Psa 28:5, Psa 107:43; Pro 1:29, Pro 1:30; Isa 1:3, Isa 5:12; Hag 2:15-19

TSK: Job 34:28

they : Job 22:9, Job 22:10, Job 24:12, Job 29:12, Job 29:13, Job 31:19, Job 31:20, Job 35:9; Exo 2:23, Exo 2:24, Exo 3:7, Exo 3:9; Psa 12:5; Isa 5:7; Jam 5:4

and he : Exo 22:23-27

TSK: Job 34:29

When he giveth : Job 29:1-3; 2Sa 7:1; Isa 14:3-8, Isa 26:3, Isa 32:17; Joh 14:27; Rom 8:31-34; Phi 4:7

when he hideth : Job 23:8, Job 23:9; Psa 13:1, Psa 27:9, Psa 30:7, Psa 143:7

who then can behold : Job 12:14, Job 23:13

whether : 2Ki 18:9-12; 2Ch 36:14-17; Jer 27:8

TSK: Job 34:30

Job 34:21; 1Ki 12:28-30; 2Ki 21:9; Psa 12:8; Ecc 9:18; Hos 5:11, Hos 13:11; Mic 6:16; 2Th 2:4-11; Rev 13:3, Rev 13:4, Rev 13:11-14

TSK: Job 34:31

Job 33:27, Job 40:3-5, Job 42:6; Lev 26:41; Ezr 9:13, Ezr 9:14; Neh 9:33-38; Jer 31:18, Jer 31:19; Dan 9:7-14; Mic 7:9

TSK: Job 34:32

which : Job 10:2; Psa 19:12, Psa 25:4, Psa 25:5, Psa 32:8, Psa 139:23, Psa 139:24, Psa 143:8-10

if : Pro 28:13; Luk 3:8-14; Eph 4:22, Eph 4:25-28

TSK: Job 34:33

Should : Job 9:12, Job 18:4; Isa 45:9; Rom 9:20, Rom 11:35

according to thy mind : Heb. from with thee

he will : Job 34:11, Job 15:31; Psa 89:30-32; Pro 11:31; 2Th 1:6, 2Th 1:7; Heb 2:2, Heb 11:26

whether thou refuse : Psa 135:6; Mat 20:12-15

what : Job 33:5, Job 33:32

TSK: Job 34:34

understanding : Heb. heart, Job 34:2, Job 34:4, Job 34:10, Job 34:16; 1Co 10:15

TSK: Job 34:35

Job 13:2, Job 15:2, Job 35:16, Job 38:2, Job 42:3

TSK: Job 34:36

My desire is that Job may be tried : or, My father, let Job be tried, Job 23:16; Psa 17:3, Psa 26:2; Jam 5:11

his answers : Job 34:8, Job 34:9, Job 12:6, Job 21:7, Job 24:1

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.

Barnes: Job 34:20

In a moment shall they die - That is, the rich and the great. They pass suddenly off the stage of action. They have no power to compel God to favor them, and they have no permanency of existence here which can constitute a claim on his special favor. Soon they will lie undistinguished in the dust. All are in his hand; and when he wills it, they must lie down in the dust together. He exempts none from death; spares none on account of beauty, rank, wealth, talent, or learning, but consigns all indiscriminately to the grave-showing that he is disposed to treat them all alike. This is urged by Elihu as a proof that God has no partiality, but treats all people as being on the same level - and there is no more striking illustration of this than is furnished by death. All die. None are spared on account of title, wealth, rank, beauty, age, or wisdom. All die in a manner that shows that he has no favoritism. The rich man may die with a malady as painful and protracted as the poor man; the beautiful and accomplished with a disease as foul and loathsome as the beggar. The sad change that the body undergoes in the tomb is as repulsive in the one case as in the other; and amidst all the splendor of rank, and the magnificence of dress and equipage, God intends to keep the great truth before the minds of people, that they are really on a level, and that all must share at his hand alike.

And the people shall be troubled - They shall be shaken, agitated, alarmed. They dread impending danger, or the prospect of sudden destruction.

At midnight - The image here is probably taken from an earthquake, or from a sudden onset made by a band of robbers on a village at night. The essential thought is that of the suddenness with which God can take away the mighty and the mean together. Nothing can resist him, and as he has this absolute control over people, and deals with all alike, there is great impropriety in complaining of his government.

And the mighty - Margin, "They shall take away the mighty."The idea is, that the great shall be removed - to wit, by sudden death or by overwhelming calamiiy. The argueat of Elihu in this passage Job 34:18-20 is, that it would be esteemed great presumption to arraign the conduct of a prince or king, and it must be much more so to call in question the doings of him who is so superior to princes and kings that he shows them no partiality on account of their rank, but sweeps them away by sudden calamity as he does the most humble of mankind.

Without hand - That is, without any human instrumentality, or without the use of any visible means. It is by a word - by an expression of his will - by power where the agency is not seen. The design is, to show that God can do it with infinite ease.

Barnes: Job 34:21

For his eyes are upon the ways of man - None can escape from his notice; compare Psa 139:2-3.

Barnes: Job 34:22

There is no darkness - No dark cavern which can furnish a place of concealment. The guilty usually take refuge in some obscure place where people cannot detect them. But Elihu says that man has no power of concealing himself thus from God.

Nor shadow of death - A phrase here signifying deep darkness; see it explained in the notes at Job 3:5.

Where the workers of iniquity may hide themselves - That is, where they may conceal themselves so as not to be detected by God. They may conceal themselves from the notice of man; they may escape the most vigilant police; they may elude all the officers of justice on earth. But they cannot be hid from God. There is an eye that sees their lurking places, and there is a hand that will drag them forth to justice.

Barnes: Job 34:23

For he will not lay upon man more than right - Very various translations have been given of this verse. According to our common version, it means that God will not deal with man in such a manner as to give him just reason for calling in question the rectitude of the divine dealings. He shall in no case receive more than his sins deserve, so as to give him cause for complaint. This is undoubtedly a correct sentiment; but it may be doubted whether it is the sense conveyed by the original. Umbreit renders it:

Denn er braucht auf einem Mann nicht lang zu achten

Um ihm vor Gott in das Gericht zn ziehen .

"For he needs not long to regard a man in order to bring him before God in judgment"- meaning that he has all power; that he can at once see all his character; and that he can bring him at once to his bar. This translation undoubtedly accords with the general scope of the argument. Noyes renders it:

He needeth not attend long to a man,

To bring him into judgment before God.

Wemyss renders it in a similar way:

He has no need of laborious inquiry,

In order to convict men at his tribunal.

Rosenmuller gives a similar sense to the passage. According to this, the meaning is, that there is no need that God should give long attention to a man, or go into a protracted investigation, in order that he may bring him to judgment. He knows him at a glance. He can at once convict him, and can decide the case in a moment without danger of error. Human tribunals are under a necessity of long and patient investigation, and then are often deceived; but no such necessity, and no such danger, pertains to God. This interpretation agrees with the scope of the passage (compare the notes at Job 34:24), and seems to me to be correct. The Hebrew literally is, "For not upon man will he place (scil. his mind or attention) long that he should go before God in judgment;"that is, there is no need of long and anxious investigation on his part, in order that he may prove that it is right for him to cut man off. He may do it at once, and no one has a right to complain.

Barnes: Job 34:24

He shall break in pieces - He crushes or destroys the great. He is not intimidated by their wealth, their rank, or their number.

Without number - Margin, more correctly, "searching out."That is, he does it without the protracted process of a judicial investigation. The Hebrew word used here ( חקר chêqer ) means properly "a searching out,""an examination"; and the meaning here is, that there is no need of his going into a protracted investigation into the lives of wicked people before he brings them to punishment. He sees them at once; knows all their conduct, and may proceed against them without delay. Hence, it is that he comes often in such a sudden manner, and cuts them off. A human tribunal is under a necessity of examining witnesses and of attending to all the palliating circumstances, before it can pronounce a sentence on an offender. But it is not so with God. He judges at once and directly, and comes forth therefore in a sudden manner to cut down the guilty.

And set others in their stead - Place others in the situation which they now occupy. That is, he can with the utmost case make entire revolutions among people.

Barnes: Job 34:25

Therefore he knoweth their works - Or, "Because he knoweth their works."The word ( לכן lākên ) here rendered "therefore"is evidently used as denoting that since or because he was intimately acquainted with all which they did, he could justly bring vengeance upon them without long investigation.

And he overturneth them in the night - literally, "he turneth night;"meaning, probably, he turns night upon them; that is, he brings calamity upon them. The word "night"is often used to denote calamity, or ruin. Umbreit understands it in the sense of "turning about the night;"that is, that they had covered up their deeds as in the night, but that God "so turns the night about"as to bring them to the light of day. The Vulgate renders it "et ideireo inducit noctem," "and therefore he brings night;"that is, he brings adversity and ruin. This is probably the correct interpretation.

So that they are destroyed - Margin, "crushed."The idea is, that when God thus brings adversity upon them, they are prostrated beneath his power.

Barnes: Job 34:26

He striketh them as wicked men - literally, "Under the wicked, or on account of the wicked, he smites them."That is, he deals with them "as if"they were wicked; he regards and treats them as such. He deals with them "under"the general character of wicked people, and punishes them accordingly.

In the open sight of others - Margin, as in Hebrew "in the place of beholders."The idea is, that it is done openly or publicly. Their sins had been committed in secret, but they are punished openly. The manifestation of the divine displeasure is in the presence of spectators, or is so open and public, that it cannot but be seen. It is very probable that in all this description Elihu had his eye upon the public calamities which had come upon Job, and that he meant to include him among the number of mighty men whom God thus suddenly overturned.

Barnes: Job 34:27

Because they turned back from him - Margin, "from after him."That is, they receded, or went away from God.

And would not consider any of his ways - They would not regard or attend to any of his commands. The word way, in the Scriptures, is often used to denote "religion."A "way"denotes the course of life which one leads; the path in which he walks. The "ways of God"denote his course or plan, his precepts or laws; and to depart from them, or to disregard them, is only another mode of saying that a man has no religion.

Barnes: Job 34:28

So that they cause the cry of the poor to come unto him - - Their character is that of oppressors. They take away the rights of the poor; strip away their property without any just claims, and cause them to pour out their lamentations before God.

And he heareth the cry of the afflicted - They oppress the poor so that they appeal unto him, but God hears their cry, and brings punishment upon the oppressor. This is "a general remark"thrown in here, meaning that God "always"regards the cry of the oppressed. Its bearing on the case before us is, that God hears the appeal which the oppressed make to him, and as a consequence brings calamity upon those who are guilty of wrong.

Barnes: Job 34:29

When he giveth quietness - That is, when God designs to give rest, comfort, ease, or prosperity in any way to a man. The Hebrew word used here may refer to any kind of ease, rest, or peace. The idea which Elihu intends to convey is, that God has all things under his control, and that he can bring prosperity or adversity upon an individual or a nation at his own pleasure.

Who then can make trouble? - literally, "Who can condemn, or hold guilty"- ירשׁע yarâsha‛ . The sense is, that no one can overwhelm him with the consciousness of guilt, to whom God intends to give the peace resulting from his favor and friendship. Or, no one can bring calamities upon a man "as if"he were guilty, or so as to "show"that he is guilty, when God intends to treat him as if he were not. This is as true now as it was in the time of Elihu. When God designs to give peace to a man’ s soul, and to impart to him the evidence that his sins are forgiven, there is no one who can excite in his mind the conviction of guilt, or take away the comfort that God gives. When he designs to "treat"a man as if he were his friend, and to impart to him such evidences of his favor as shall convince the world that he is his friend, there is no one who can prevent it. No one can so calumniate him, or so prejudice the world against him, or so arrest the descending tokens of the divine favor, as to turn back the proof of the favor of God; compare Pro 16:7.

And when he hideth his face - To "hide the face,"is a common expression in the Scriptures to denote calamity, distress, and the lack of spiritual comfort, as the expression "to lift up the light of the countenance"is a common phrase to denote the opposite; compare Job 13:24.

Who then can behold him? - An expression denoting that no one can then have cheering and elevating views of God. No one can then have those clear conceptions of his character and government which will give peace to the soul. "This"is also as true now as it was in the time of Elihu. We are dependent on God himself for any just views of his own character, for any elevating and purifying conceptions of his government and plans, and for any consolation flowing in upon our souls from the evidence that he is our friend.

Whether it be done against a nation, or against a man only - The same truth pertains to nations and to individuals. The same laws respecting the sources of peace and happiness apply to both. Both are alike dependent on God, and neither can secure permanent peace and prosperity without him. Both are alike at his sovereign disposal; and neither can originate permanent sources of prosperity. This, too, is as true now as it was in the time of Elihu. Nations are more prone to forget it than individuals are, but still it is a great truth which should never be forgotten, that neither have power to originate or perpetuate the means of happiness, but that both are alike dependent on God.

Barnes: Job 34:30

That the hypocrite reign not - All this is done to prevent wicked men from ruling over the people. The remarks of Elihu had had respect much to princes and kings, and he had shown that however great they were, they were in the hands of God, and were wholly at his disposal. He "now"says that the design of his dealings with them was to prevent their oppressing their fellow-men. The general scope of the remarks of Elihu is, that God is the universal Sovereign; that he has all people under his control, and that there are none so powerful as to be able to resist his will. The remark in this verse is thrown in, not as illustrating this general sentiment, but to show what was "in fact"the aim for which he thus interposed - to save people from being oppressed and crushed by those in authority.

Lest the people be ensnared - Hebrew "From their being snarers of the people."He thrusts down the mighty, in order that they may not be left to take the people as wild beasts are taken in the toils. They were disposed to make use of their power to oppress others, but God interposes, and the people are saved. For a fuller view of this verse, see the remarks of Rosenmuller.

Barnes: Job 34:31

Surely it is meet to be said unto God - It is evident that this verse commences a new strain of remark, and that it is designed particularly to bring Job to proper reflections in view of what had occurred. There has been, however, much diversity of opinion about the meaning of this and the following verses. Schultens enumerates no less than "fifteen"different interpretations which have been given of this verse. The "general"meaning seems to be, that a man who is afflicted ought to submit to God, and not to murmur or complain. He ought to suppose that there is some good reason for what God does, and to be resigned to his will, even where he cannot "see"the reason of his dispensations. The drift of all the remarks of Elihu is, that God is a great and inscrutable Severeign; that he has a right to reign, and that man should submit unqualifiedly to him. In this passage he does not reproach Job harshly.

He does not say that he had been guilty of great crimes. He does not affirm that the sentiments of the three friends of Job were correct, or maintain that Job was a hypocrite. He states a "general"truth, which he considers applicable to all, and says that it becomes all who are afflicted to submit to God, and to resolve to offend no more; to go to God with the language of humble confession, and when everything is dark and gloomy in the divine dealings to implore "his"teachings, and to entreat him to shed light on the path. Hence, he says, "It is meet or proper to use this language before God. It becomes man. He should presume that God is right, and that he has some good reasons for his dealings, though they are inscrutable. Even when a sufferer is not to be reckoned among the most vile and wicked; when he is conscious that his general aim has been to do right: and when his external character has been fair, it is to be "presumed to be possible"that he may have sinned. He may not have wholly known himself. He may have indulged in things that were wrong without having been scarcely conscious of it. He may have loved the world too much; may have fixed his affections with idolatrous attachment on his property or friends; may have had a temper such as ought not to be indulged; or he may have relied on what he possessed, and thus failed to recognize his dependence on God. In such cases, it becomes man to have so much confidence in God as to go and acknowledge "his right"to inflict chastisement, and to entreat him to teach the sufferer "why"he is thus afflicted."

I have borne chastisement - The word "chastisement"is not in the Hebrew. The Hebrew is simply - נשׂאתי nâśâ'tiy , "I have borne,"or "I bear."Umbreit renders it, "I repent."Some word like "chastisement"or "punishment"must be understood after "I have borne."The idea evidently is, that a man who is afflicted by God, even when he cannot see the reason "why"he is afflicted, and when he is not conscious that he has been guilty of any particular sin that led to it, should be willing to regard it as "a proof"that he is guilty, and should examine and correct his life. But there is a great variety of opinion in regard to the meaning of this passage - no less than fifteen different interpretations being enumerated by Schultens.

I will not offend any more - אחבל לא lo' 'châbal - "I will not act wickedly; I will no more do corruptly."The sense is, that his afflictions should lead him to a resolution to reform his life, and to sin no more. This just and beautiful sentiment is as applicable to us now as it was to the afflicted in the time of Elihu. It is a common thing to be afflicted. Trial often comes upon us when we can see no particular sin which has led to it, and no special reason why we should be afflicted rather than others. We should, however, regard it as a proof that there is something in our hearts or lives which may be amended, and should endeavor to ascertain what it. is, and resolve to offend no more. Anyone, if he will examine himself carefully, can find sufficient reasons why "he"should be visited with the rod of chastisement, and though we may not be able to see why others are preserved from such calamities, yet we can see that there are reasons in abundance why we should be recalled from our wanderings.

Barnes: Job 34:32

That which I see not, teach thou me - That is, in regard to my errors and sins. No prayer could be more appropriate than this. It is language becoming every one who is afflicted, and who does not see clearly the reason why it is done. The sense is, that with a full belief that he is liable to error and sin, that he has a wicked and deceitful heart, and that God never afflicts without reason, he should go to him and ask him to show him "why"he has afflicted him. He should not complain or repine; he should not accuse God of injustice or partiality; he should not attempt to cloak his offences, but should go and entreat him to make him acquainted with the sins of heart and life which have led to these calamities. Then only will he be in a state of mind in which he will be likely to be profited by trials.

If I have done iniquity, I will do no more - Admitting the possibility that he had erred. Who is there that cannot appropriately use this language when he is afflicted?

Barnes: Job 34:33

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

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

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

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

Barnes: Job 34:34-35

Let men of understanding - Margin, as in Hebrew "heart."The "heart,"as there has been frequent occasions to remark, in the Scriptures is often used to denote the seat of the mind or soul, as the head is with us. Rosenmuller, Umbreit, and Noyes, render this passage as if it were to be taken in connection with the following verse, "Men of understanding will say, and a wise man who hears my views will unite in saying, ‘ Job has spoken without knowledge, and his words are without wisdom.’ "According to this, the two verses express a sentiment in which Elihu supposes every wise man who had attended to him would concur, that what Job had said was not founded in knowledge or on true wisdom.

Barnes: Job 34:36

My desire is - Margin, "or, "my father, let Job be tried.""This variation between the text and the margin, arises from the different interpretations affixed to the Hebrew word אבי 'âbiy . The Hebrew word commonly means "father,"and some have supposed that that sense is to be retained here, and then it would be a solemn appeal to God as his Father - expressing the earnest prayer of Elihu that Job might be fully tried. But the difficulties in this interpretation are obvious:

(1) Such a mode of appeal to God occurs nowhere else in the book, and it is little in the spirit of the poem. No particular reason can be assigned why that solemn appeal should be made here, rather than in many other places.

(2) The name "Father,"though often given to God in the Scriptures, is not elsewhere given to him in this book.

The probability is, therefore, that the word is from אבה 'âbâh - "to breathe after, to desire,"and means that Elihu "desired"that Job should have a fair trial. No other similar form of the word, however, occurs The Vulgate renders it, "Pater mi, my father;"the Septuagint, "But learn, Job, no more to make reply like the foolish;"the Chaldee, צבינא - "I desire."

May be tried - That his views may be fully canvassed and examined. He had expressed sentiments which Elihu thought should not be allowed to pass without the most careful examination into their truth and bearing. "Unto the end."In the most full and free manner; that the matter should be pursued as far as possible, so that it might be wholly understood. Literally, it means "forever"- עד־נצח ‛ad - netsach .

Because of his answers for wicked men - Because of the views which he has expressed, which seem to favor the wicked. Elihu refers to the opinions advanced by Job that God did not punish people in this life, or did not deal with them according to their characters, which "he"interpreted as giving countenance to wickedness, or as affirming the God was not the enemy of impiety. The Vulgate renders this, "My Father, let Job be tried to the end; do not cease from the man of iniquity;"but the true meaning doubtless is, that Job had uttered sentiments which Elihu understood to favor the wicked, and he was desirous that every trial should be applied to him which would tend to correct his erroneous views.

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.

Poole: Job 34:20

In a moment whensoever God doth but give the word, and send his summons for them.

Shall they i. e. the rich and the prince, no less than the poor, must submit to the law of death, which God hath imposed upon all men, without exception, and they cannot charge God with injury therein.

The people whole nations or people are no less subject to God’ s power than any particular persons; their numbers cannot secure them from God’ s hand.

Troubled i.e. disturbed and terrified with those calamities which God shall bring upon them.

At midnight suddenly, and when they are most secure.

Pass away either,

1. Go into captivity, or run or flee away they know not whither for their lives. Or,

2. Perish or die, as he said before, and as this word is oft used, as Job 14:20 Psa 37:36 Ecc 1:4 . So the same thing is said of the people, which in the first branch of the verse was said of the princes.

Taken away either from their place or power, or out of this life.

Without hand without any hand or help of man, by some secret and stupendous work and judgment of God; which he oft inflicts upon those who are out of the reach of men.

Poole: Job 34:21

This is added as the reason of the judgments mentioned in the foregoing verse, God doth not afflict nor destroy either princes or people unjustly, no, nor out of his mere pleasure and absolute sovereignty, (to which Job seemed to impute his calamities,) but for their sins, which God sees exactly, although they use all possible arts and tricks to hide them from him. Therefore no man hath cause to complain of God, but of himself, for all that he may suffer in the world.

Poole: Job 34:22

They may flatter themselves, or cheat others, by covering their wicked actions with plausible pretences and professions; but they cannot deceive God, nor keep their hearts and ways from his sight.

Poole: Job 34:23

More than right more or heavier punishments than they deserve, or than are proportionable to their sins, which he accurately observes, as was now said, and therefore can suit punishments to them.

That he should enter into judgment with God thereby to give him any pretence or occasion of entering into judgment with him, or condemning his proceedings; for which there might seem to be some colour, if God did lay upon man more than right. And therefore thou, O Job, hadst no cause for thy complaints against God.

Poole: Job 34:24

Mighty men without number neither their greatness nor their numbers can secure them from the stroke of God’ s justice.

Set others in their stead i.e. give away their power and dignity to others who shall come in their place.

Poole: Job 34:25

i.e. Hence it appears that he knows all their evil works, because he judgeth them for them. God or men are ofttimes said in Scripture to know or do a thing, when they only manifest their knowing and doing of it. Or, became , &c., as this particle is used, Isa 26:14 61:7 . So this is subjoined as the ground or reason why he punisheth them, as is related both in the foregoing and in the following words, because he sees all their wicked designs and actions.

He overturneth them in the night i.e. when they are at rest and secure; at midnight , as it is Job 34:20 . Or, he turneth or bringeth upon them the night , to wit, of calamity and tribulation, as the next words explain it, and as the words

night and darkness are oft used. Or, he turneth the night , to wit, into day, i.e. he knoweth all their deeds of darkness, and bringeth them to light. See above, Job 34:22 .

So that they are destroyed Heb. and (or then , or therefore ; for both these ways this particle is sometimes used) they shall be destroyed , or broken to pieces .

Poole: Job 34:26

As wicked men i.e. as he useth to smite wicked men, with a grievous and terrible stroke. Compare Isa 27:7 . Or, for wicked men ; or, because they are wicked men , therefore he destroys them without any regard to their quality.

In the open sight of others in public view, for their greater shame, and for the greater glory of God’ s justice, and for the greater terror of other oppressors, and comfort of the oppressed.

Poole: Job 34:27

From him from the God, whom they or their progenitors had owned; and his laws, which God hath written in the minds of all men, Rom 2:14,15 ; and, it may be, from the practice of the true religion, which sometimes they professed;

Would not consider or understand . They did not desire nor endeavour to know them, at least practically, or to any good purpose.

His ways either,

1. God’ s providential ways. They did not lay to heart any of God’ s judgments inflicted upon such oppressors as themselves, which should have given them warning, but boldly persisted in the same wicked courses. Or,

2. His precepts; oft called his ways , because he hath appointed them for us to walk in. For these ways they were in a special manner obliged to consider and practise; and the next verse giveth us an instance of their backsliding from these ways.

Poole: Job 34:28

So that they cause Heb. to bring , &c., which is ambiguous, and may be read, either,

1. That he , i.e. God, might bring , &c. So this is a reason why God smote them , &c., as is said, Job 34:26 . Or,

2. That they i.e. those wicked men, might bring , &c.; and so these words contain either,

1. A reason of what was last mentioned, to wit, why they would not consider nor walk in God’ s ways, because they were resolved to oppress the poor, and give them cause to cry unto God; which they neither could nor would have done, if they had thoroughly understood and considered God’ s ways. Or,

2. An evidence or instance of it, wherein it did appear that they had turned back from God, &c. Unto him , i.e. unto God, as the following words imply, it being God’ s work to hear the cry and plead the cause of the afflicted or oppressed. Others, upon him , or upon them , or upon each of them , to wit, of the oppressors; upon whom the cry of the oppressed is said to come, because the vengeance of God is by that cry brought down upon them.

He heareth the cry of the afflicted he delivereth the oppressed by taking the oppressor away.

Poole: Job 34:29

When he giveth quietness either to the poor and oppressed persons last mentioned, or to any other person or people, as it follows.

Who then can make trouble? no man or creature can hinder God’ s design and work.

When he hideth his face i.e. withdraws his favour and help from them, and thereby exposeth them to all oppressions or calamities.

Who then can behold him? i.e. who can look up to God with cheerfulness or confidence, to desire or expect his help? Or rather, who then will look upon him, or regard him , to wit, so as to pity or succour him? If God be against him, what man will or dare be for him? all men will forsake and oppose him, and so he will be utterly lost. For this who answers to the who in the former branch of the verse, and both of them speak of man and his act as opposed unto God and to his act. The case is the same in both: God can carry on his work, either of mercy or justice, as easily and as irresistibly upon a whole nation or people as upon one particular person.

Poole: Job 34:30

Having said that God could and would carry on his own work and design effectually, whether against one man, or against a whole people, he now proceeds to give a further instance of God’ s mighty power above and against the greatest monarchs, in whom their own and the people’ s strength seem to be united, yet all together cannot oppose God in his work. God when he pleaseth can and doth so order affairs,

that the hypocrite (i.e. the profane wicked prince , as one of the kings of Judah is called, Eze 21:25 ; bad princes being called hypocrites , because they do commonly cover all their oppressions, and injuries, and impieties too, with the specious pretence of justice and the public good, and the discharge of their trust and duty) may not reign , (i.e. may not continue his reign and tyranny, that he may and shall by his sovereign power and omnipotent providence be deprived of his kingdom,)

lest the people be insnared i.e. lest the people should be longer and more and more kept and held in the snares or fetters of tyranny and oppression, i.e. God doth this to free poor oppressed people from the snares which ungodly and unrighteous princes lay for them. Or, that the people be not insnared any longer , Heb. that there be no snares of or for the people . Or, for the snares , or scandals , or sins (which are oft so called) of the people . So the sense is, that such a wicked prince may not continue to reign over that people, although by their sins they had provoked God to give them such a prince, and to continue his power over them.

Poole: Job 34:31

Certainly it is but fit and reasonable that man should say thus to his Maker and supreme Lord, and that instead of contending with God, he should submit to him. Or, (which comes to the same thing,) But hath he said ? so the sense is, I have showed the absolute power which God hath over all his creatures, and that he may justly, and doth ofttimes severely, punish all sorts of men as he sees fit. And this Job should have applied to his own case. But , I appeal to all of you, hath he , i.e. Job, (who is the principal subject of this whole discourse, and to whom he now begins to direct his discourse,) said, that which here follows? which is a kind of form of confession or humiliation, which Elihu puts into Job’ s mouth, as fit to have been used by him. Nay, hath not his speech and carriage been of a directly contrary nature and tendency? Instead of humbling himself under God’ s hand, which was his duty, hath he not been full of murmurings and complaints against God?

Unto God unto one so much thy superior, so mighty and so righteous in all his ways; with such a one a weak and sinful creature (as thou art) should not presume to contest.

I have borne chastisement or, I do or shall bear it , to wit, quietly and contentedly; I will bear the Lord’ s indignation, and accept of the punishment of my own iniquity, and not accuse God falsely and foolishly, as I have done.

I will not offend any more Heb. I will not corrupt , to wit, myself or my ways; which is oft understood in like cases. Or, I will take or demand no pledge ; for so this verb is oft used. So the sense may possibly be, I confess I have been too bold with God, in desiring that he would come with me into judgment, and that I could have a pledge or surety that he would do so; but I will no longer desire it, but submit myself wholly to him.

Poole: Job 34:32

I will no longer maintain mine innocency, but from thy judgments I will conclude and have reason to believe that there are some secret sins in me, for which thou dost chastise me, and which I through mine ignorance or partiality cannot yet discover, and therefore do beg that thou wouldst by thy Spirit manifest them to me. If I have done iniquity, I will amend my former errors.

Poole: Job 34:33

Having advised and directed Job how to behave himself, and what to say to God in his case, he now proceedeth to enforce his advice by solid arguments.

Should it (to wit, God’ s chastening of thee, about which the great controversy was)

be according to thy mind? Heb. from with thee , as thou wouldst have it? Shall thy opinion or affection give laws and measures to God that he shall afflict only such persons, and in such a manner and measure, and so long, as thou wouldst have him. Doth God need, or should he seek for, thy advice how to govern the world, and whom and when to reward or punish? Dost thou quarrel with God, because he punisheth thee worse and longer than thou expectest or desirest?

He will recompence it to wit, thy iniquity, expressed Job 34:32 . Whether thou art satisfied or offended with his proceedings, he regards not, as not being obliged to give thee an account of his matters, whether thou would refuse his punishments or accept of them. It is not I, nor thou, that must prescribe to God, but he will do what he pleaseth. Or, but not I , i.e. do thou refuse or choose as thou pleasest, and contend with God for doing with thee otherwise than according to thy opinion or good will; but so would not I do, if it were my case; and I can say nothing for this course which thou takest, and therefore do thou

speak what thou knowest or what thou canst say for it, as it here follows. If thou cans, say any thing for this practice, here I am ready to hear thy defence, and to justify thee as far as I can truly and righteously do. But this verse is and may well be otherwise rendered, and that very agreeably to the Hebrew, though still the sense will be the same, Shall he , i.e. God, render or recompense it (to wit, thy iniquity) according to thy mind , (i.e. no further than thou dost like and consent,) because thou refusest ? (to wit, his chastisement. Is he obliged to forbear punishing thee because thou art not pleased with it? Shall not he dispense either favours or afflictions as he sees fit without thy consent?) shalt thou choose, and not I ? (so Elihu speaks this in the name and person of God; such sudden changes of persons being not unusual in this book. Shalt thou, O Job, choose for me, and not I for myself?)

therefore speak what thou knowest If this be thy opinion, speak what thou cans, in defence of it; and here am I ready to plead for God against thee. So here Elihu returns to speak in his own person.

Poole: Job 34:34

I am content that any wise man should judge of my words, and let such consider what I say. Or, as others translate the place, Men of understanding will speak for or with (as the prefix lamed is sometimes used, as Gen 46:26 Num 18:11 Job 17:5 ) me , and

wise men will

hearken or assent unto me.

Poole: Job 34:35

Without knowledge foolishly and inconsiderately.

Poole: Job 34:36

Either,

1. That he may be further tried by God, or exercised with afflictions, till he be thoroughly convinced or humbled. But it seems harsh that he should pray for the continuance or increase of Job’ s afflictions. Or rather,

2. That his words and cause which I am now debating may be examined and sifted, that you that are here present, or any other wise men, may consider and judge thereof, as he desired above, Job 34:2,10,34 .

Unto the end i.e. thoroughly and exactly, till the cause be brought to an issue. Or, unto victory , i.e. till judgment be brought forth unto victory.

Because of his answers or, concerning his answers , or replies , or discourses ; for answering is oft used in Scripture, both in the Old and New Testament, for speaking . So he limits and changeth the state of the controversy: I do not meddle with Job’ s former life, nor charge him with hypocrisy, as his three friends have done; but I justly reprove him for his hard speeches against God, whereby he hath reproached his justice and goodness.

For wicked men i.e. on their behalf, or for their use. He hath put arguments into their mouths against God and his providence. Or, with or among wicked men ; as if he were one of them; or such answers as they use to make, which therefore are very unbecoming such a man as Job is, or pretends to be.

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)

Haydock: Job 34:20

They, the wicked, whatever may be their station in life. (Haydock) ---

God takes off the tyrant (Calmet) when he least expects it, as well as the poor. (Haydock) ---

Troubled, or make an insurrection. (Calmet) ---

This often proves the ruin of tyrants. (Haydock) ---

Hand, by the destroying angel. (Calmet)

Haydock: Job 34:22

Death, or the most obscure recess. (Haydock)

Haydock: Job 34:23

Man. Hebrew, "He will not lay upon man (Calmet) more than right (Protestants; Haydock) to," &c. After once passing sentence, all is over. (Calmet) ---

When man has fallen into sin, he cannot with a god grace contend with God. (Calmet)

Haydock: Job 34:24

Stead. Where are not the ancient Assyrians, Carthaginians, &c., who once made such a figure in the world? (Calmet) ---

Septuagint, "glorious and sudden, and unnumbered." The next eight verses are taken from Theodotion. (Haydock)

Haydock: Job 34:25

Night, calamities. At once the shall be oppressed. (Calmet)

Haydock: Job 34:26

Sight. Literally, "in the place of the beholders," (Haydock) in public. (Calmet)

Haydock: Job 34:27

All. Protestants, "Any of." The wicked observed none of God's commandments as they ought. He that offends in one become guilty of all, James ii. 10.

Haydock: Job 34:29

Condemn, either God or the person whom he approves. Does not he exercise dominion over all? (Calmet) ---

Men. Literally, "all men." Hebrew, "a man." God may destroy either a part or the whole of creation. Sometimes whole nations or cities are cut off, and the deluge nearly swept away all mankind. (Haydock)

Haydock: Job 34:30

People. A hypocrite denotes one infected with all sorts of crimes. (St. Irenæus v. 24.) Such a king is sometimes given to punish a wicked people, Osee xiii. 11., and Isaias iii. 4. This sense is beautiful, and followed by the Chaldean, Septuagint, &c. We may explain the Hebrew in like manner, by neglecting the Masoretic points. (Calmet) ---

Protestants, "That the hypocrite reign not, lest the people be ensnared." (Haydock) ---

Hebrew, "He overturns the throne of hypocrites, on account of the scandal of the people," or "he delivers the people from servitude." The sense of the Vulgate seems preferable. (Calmet) ---

Eliu insinuates that Job had been a hypocrite and an oppressor; but God exculpates him. (Worthington)

Haydock: Job 34:31

Seeing. Hebrew, "Thou shouldst have said to the Lord, I have suffered enough: (Calmet) I will not offend." (Protestants) (Haydock) (Ver. 32.) ---

Turn. He had undertaken to plead God's cause. (Calmet)

Haydock: Job 34:33

It, my iniquity. (Menochius) ---

Will God make thee accountable for it? (Haydock) ---

Yea, if thou keep silence, (Calmet) thou wilt seem to connive at it. (Haydock) ---

He wishes to engage Job to speak. Hebrew may be translated many ways. (Calmet) ---

Protestants, " Should it be according to thy mind? He will recompense it whether thou refuse, or whether thou choose; and not I. Therefore speak what thou knowest." (Haydock)

Haydock: Job 34:36

Father. From God all the rights of a father spring, Ephesians iii. 15. (Calmet) ---

Septuagint, "No indeed: but learn Job, answer not like fools." Protestants, "my desire is, (marginal note, my father) that Job may be tried unto the end, because of his answers for the wicked." (Haydock) ---

He has imitated their wicked discourses; let his chastisement deter others. (Calmet) ---

The sequel seems to intimate, that Eliphaz is here styled Father. (Menochius)

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.

Gill: Job 34:20

In a moment shall they die,.... Princes as well as the common people, rich men as well as poor; all must and do die, great and small, high and low, kings and peasants, rich and poor men, and sometimes suddenly; are struck dead at once, and without any previous notice, that night, that hour, that moment their souls are required of them. The Targum interprets this of the men of Sodom. And Mr. Broughton, in his margin, refers to the history of them in Gen 19:1;

and the people shall be troubled at midnight; either the common people, when their kings and governors die; or the relations and friends of persons deceased; and this circumstance "at midnight" is added, which makes the scene more melancholy, awful, and shocking, when it happens at such a time. The above Targum understands it of the Egyptians, when their firstborn were slain, which was in the middle of the night; and Mr. Broughton refers in his margin to the same instance: but it is a question whether this affair ever came to the knowledge of Job and his friends, at least not so early as this controversy;

and pass away; not into another country, being taken and carried away captive; but pass away by death into their graves, and into another world. Sephorno interprets it of the destroying angel's passing over the tents of the Israelites, and not entering into them to smite them when they smote the firstborn of Egypt. But the former sense is best, see Psa 37:36;

and the mighty shall be taken away without hand: without the hand of men, but by the immediate hand of God; not falling in battle, or in a common natural way by diseases, but by some judgment of God upon them: and the whole verse seems to be understood not of a natural death, or in the common way, but of sudden death in a way of judgment, from the immediate hand of God, and that upon the mighty and great men of the earth; which shows that he is no respecter of princes, see Dan 8:25.

Gill: Job 34:21

For his eyes are upon the ways of man,.... Which denotes the omniscience of God, which reaches to every man, to every individual, and to all men in general; and to their ways, to every step taken by them, to the whole of their lives and conversations, and every action of them; to all their internal and external ways and goings; perhaps the former may be meant in this, and the latter in the following clause. This may denote all their inward thoughts, the workings of their mind, the imaginations of their heart; all their secret purposes, designs, and schemes; and all the desires and affections of their soul; and all these, whether good or bad:

and he seeth all his goings; the whole of his walk and conversation, conduct and behaviour; all his external ways, works, and actions; and these whether of good or bad men, see Psa 139:1.

Gill: Job 34:22

There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. By whom may be meant chiefly profane sinners that are abandoned to a vicious course of life, and make a trade of sin, or that the common course of their lives; though secret sinners, and even professors of religion, hypocrites, who in a more private manner live in sin, come under this name, Mat 7:23; such may endeavour to hide themselves through shame and fear, but all in vain and to no purpose; there is no screening themselves and their actions from the all-seeing eye of God, and from his wrath and vengeance. "No darkness" of any sort can hide them, not the thick clouds of the heavens, nor the darkness of the night; nor is there any darkness in God that can obstruct his sight of them; nor are they able to cast any mist before his eyes, or use any colourings, pretences, and excuses he cannot see through. "Nor shadow of death": the grossest and thickest darkness; nor is even the grave itself an hiding place for sinners, from whence they will be raised to receive the just deserts of their sins. See Job 10:21. Now from the omniscience of God, and his clear uninterrupted sight of all persons and their actions, inward and outward, Elihu argues to the justice of God, who therefore cannot do anything amiss through ignorance, error, or mistake.

Gill: Job 34:23

For he will not lay upon man more than right,.... Neither in a way of duty, his law being holy, just, and good, not any of his commandments grievous, but all his precepts concerning all things right, his yoke easy and his burden light; nor in a way of punishment, always punishing then less than their iniquities deserve; nor in a way of chastisement, suffering nothing to befall his people but what is common to men; and he is faithful to bear them up under it and through it, and to make a way to escape out of it: or the phrase, "than right", being a supplement, may be left out, and the words be connected with what follows,

that he should enter into judgment with God; and the sense is, either that God does not put it on man to go again into judgment with him; he does not suffer him to have a cause heard over again, to appeal from God or to him to have a second hearing; nor is anything to be got by it, he is in one mind, and none can turn him or reverse or get reversed any sentence of his; and therefore it was a piece of weakness in Job to insist so much as he did to have a hearing of his cause before him, since he could not expect there would be any alteration made in his favour: or, as Mr. Broughton reads it, "it is not for men to purpose to enter into judgment before the Omnipotent"; such a purpose is vain, he can never carry his cause against him; it is a piece of weakness to pretend to litigate a point with him: or the sense is, he puts no more on man than to come to him in judgment, so Schultens; he has appointed a person and time to judge the world in righteousness, and all must appear before his tribunal; and everything, thought, word and action, will then and there be brought into an account, and righteous judgment will pass; and therefore, since he has fixed such a method of proceeding, and requires no other, he can never be charged with injustice.

Gill: Job 34:24

He shall break in pieces mighty men without number,.... Such as are mighty in bodily strength, as the giants of the old world, and such as were inhabitants of some parts of the land of Canaan; or mighty in power and authority, being kings, princes, rulers, and governors, over nations and cities; or mighty in wealth and riches, which give men power and strength; these God can and sometimes does break in pieces like potters' vessels, and even mighty kingdoms and nations themselves he will make like the chaff of the summer threshing floor: and even without number; or there have been and will be numberless instances of this kind; who can tell how many of these mighty men, men of gigantic stature, were drowned in the flood, or cut off by the sword of the Israelites in the land of Canaan? or "without search" ^d as it may be rendered; either on the part of God, who needs not any, with whom are unnecessary any formal inquiries into a cause, or examination of witnesses, in order to a judicial process against delinquents, all being naked and open before him at once; or on the part of man, with whom the ways and judgments of God are unsearchable and who ought not closely and curiously to inquire into any of his proceedings, and the causes and reasons of them, who does all things after the counsel of his own will. Mr. Broughton renders it "without end", for ever; with an everlasting destruction, an utter and irretrievable one; he so breaks them as that they never can be made whole again, like an earthen vessel that is broke to pieces and cannot be put together again;

and set others in their stead; God always provides for a succession in the world, that as when one generation goes off another comes on; when he destroyed the world with a flood, he preserved a family to replenish the earth; when the fathers of the Jewish nation, their carcasses fell in the wilderness, their children were raised up in their room to enter the good land and possess it; and particularly he provides for the civil government of the world and when he pulls down or removes one king he sets up another, and will not suffer kingdoms and states to fall into anarchy and confusion: and sometimes, when he casts down the mighty from their seats, he exalts men of low degree, as when he rejected Saul he took David from the sheepfold, 1Sa 16:11; and makes such kings and kingdoms to "stand" ^e stable and firm, as the kingdom of David, and as the word here used signifies.

Gill: Job 34:25

Therefore he knoweth their works,.... Being God omniscient, or rather takes notice of them, weighs and considers them, and gives to man according to them; or rather makes them known, for of his omniscience Elihu had spoken before; he makes them known to themselves, fastens convictions of their evil ways and works on their consciences, and obliges them to confess them, as the instances of Cain, Pharaoh, and others, show; and he makes them known to others by the judgment he executes, as on the old world, Sodom and Gomorrah; and the works of all will be made manifest at the day of judgment;

and he overturneth them in the night; literally taken, as the firstborn of the Egyptians were slain in the night, Exo 12:30; and Pharaoh and his host were drowned in the Red sea in the night, Exo 15:4; and the Assyrian army were destroyed by an angel in one night, 2Ki 19:35; and Belshazzar was killed in the night, and the Babylonian empire translated to the Medes and Persians at the same time, Dan 5:30, or figuratively, that is, suddenly, at unawares, and by surprise, and as quickly and easily as the night is turned into day; and such a revolution is made, as when he turns the night into day, and discovers and makes known all their secret actions committed in the dark; or he turns the night of calamity upon them, and puts an end to their light of temporal happiness and prosperity; or turns the night of death and everlasting wrath and justice on them, the blackness of darkness upon them:

so that they are destroyed; both in a temporal sense, on every side, with an utter destruction; and in a spiritual sense, with an everlasting one.

Gill: Job 34:26

He striketh them as wicked men,.... Such is the strict justice of God, that he never strikes men, or inflicts punishment on them, or brings down his judgments upon them, but as wicked men, and because of their wickedness; the casting of man out of Eden was for his sin, as well as the casting down the angels from heaven that sinned; the drowning of the old world, the destruction of Sodom and Gomorrah, the ruin of Pharaoh and his host, the driving the Canaanites out of their land, the various captivities of the Israelites, with other instances of God's displeasure with men in this world, and the everlasting punishment of them in another, are only of them as wicked men, and for sin; and therefore he is not chargeable with any unrighteousness. Sephorno interprets it, "instead of wicked men", and illustrates it by the shaking out of Pharaoh and his host into the sea in the room and stead of the wicked Israelites, that came up from thence,

in the open sight of others: which the same interpreter refers to the Israelites seeing the Egyptians dead on the seashore; or "in the place of them that see" ^f, that is, in a public manner, as generally malefactors are executed, to which the allusion may be; it denotes the publicness of God's righteous judgments on wicked men, for the greater declaration of his power and justice, and for the greater shame and disgrace of such wicked men, and for the joy and comfort of the righteous delivered from them.

Gill: Job 34:27

Because they turned back from him,.... Became apostates from the ways and worship of God, as the posterity of Cain before the flood, and the posterity of Ham after it; who had been educated and trained up therein, and turned from the law of God, as the Septuagint version, from the light and law of nature:

and would not consider any of his ways; either of providence, whether in a way of mercy which might lead to repentance, or in a way of judgment which might be a caution and instruction to them; or of his precepts, the way of his commandments, not any of these would they consider; so as to express a value for them, show any regard to them, and walk in them; and which was owing to the stubbornness of their wills; they would not advert to them.

Gill: Job 34:28

So that they cause the cry of the poor to come to him,.... To God; through their oppressions of the poor they are made to cry by reason of them, and who come to God with their cries, and tears, and supplications, and which enter into the ears of the Lord of hosts;

and he heareth the cry of the afflicted; as he did the cry of the Israelites under Egyptian bondage; he is a God hearing and answering prayer, and he particularly attends to the cry of the humble and of the afflicted, and arises for their help and deliverance.

Gill: Job 34:29

When he giveth quietness, who then can make trouble?.... Quietness or peace is of God; external peace to bodies of men, to communities, civil and religious, and to particular persons; quietness and contentment in outward enjoyments, peace and safety at home, and from enemies abroad; inward spiritual peace, this is of God, is in Christ, and from him; is the fruit of his righteousness, spoke by his blood, comes through faith in Christ, and is enjoyed in his ordinances, and continues as long as it is the pleasure of God to give it, and cannot be disturbed by men or devils; a national peace, when God gives it, cannot be broke in upon; nor the peace of churches, though there are always some inclined to be troublers of the Israel of God; nor the peace of particular persons, not their outward peace and quietness, when God sets an hedge of providence about them; nor their inward peace, not by all the afflictions and persecutions they meet with in the world; nor by all the temptations of Satan, and the corruptions of their own hearts. The Targum is, "who shall condemn?" and so the Septuagint, Vulgate Latin, Syriac, and Arabic versions; when God acquits, absolves, and justifies men, who can condemn them? see Rom 8:33. When God pronounces the sentence of justification by the righteousness of Christ in the conscience of a sinner, it produces peace solid and substantial, and this being done, who shall condemn? or of what avail will their condemnation be? whether of the law, or of Satan, or of the world, or of themselves, of their own hearts;

and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only; whether God hides his face from a nation, as he sometimes did from the nation of Israel, because of their sins; when he would not hear their prayers, nor assist them against their enemies, nor arise for their help and deliverance out of their hands: or from his church and people, his spiritual Jacob and Israel, as when they complain, their way is hid from the Lord, and the Lord has forgotten and forsaken them; or from particular persons, as from David, Heman, and others; and who, of the Lord's people, but at one time or another are under the hidings of his face? and then there is no finding him, no looking to him with comfort and confidence; no looking into and beholding the works and ways of God, and the causes of his dealings with them; these are out of sight, his ways are in the deep, and his footsteps are not known. Some refer this to men; who will show favour to him whom God frowns upon? who will look at him in a pleasant manner, when God hides his face from him?

Gill: Job 34:30

That the hypocrite reign not,.... These words seem to be connected with Job 34:24, "he breaketh in pieces mighty men", &c. the whole of Job 34:29 being read in a parenthesis; or with the phrase "he hideth his face"; as God is said to be in the destruction of mighty wicked men, who oppress the poor, and cause their cry to come to God, to prevent the reign of an hypocrite, or however to shorten it. By "an hypocrite" is not meant a common hypocrite in religion, but an hypocrite in politics; who pretends to great humanity and goodness, to a tender care of the people, and a preservation of them in their rights and liberties, and promises to support and establish the constitution, and observe the laws of the nation, with a show of zeal for the religion professed in it. But when he has ascended the throne, and got the power into his hands, he throws off the mask and becomes a tyrant; and men of such a temper, either God does not suffer to ascend the throne, but if they do get on it through artifice and deceit, he suffers them not to continue, but deposes them, and cuts their reign short: and this he does

lest the people be ensnared; be brought into bondage, and lose their rights, privileges, and liberties; or lest they be drawn into sin by their precepts or examples. Some take the sense of the words to be, that God suffers not such to reign, but when he does it is because of the offences or sins of the people; he gives them such kings in his wrath, to punish them for their iniquities.

Gill: Job 34:31

Surely it is meet to be said unto God,.... By any afflicted person under his chastising hand, and particularly by Job, for whom the advice and instructions in this verse and Job 34:32 are designed:

I have borne chastisement; the word "chastisement" is not in the text, but is very properly supplied, as it is by Jarchi and others; the affliction of God's people is a fatherly chastisement, and should be considered and borne as such; and it becomes an afflicted good man to say,

"I have borne and still do bear, and I am content yet to bear, the chastisement of the Lord; I am desirous to bear it willingly, cheerfully, and patiently, until he is pleased to remove it from me.''

See Mic 7:9;

I will not offend any more; that is, sin any more; sin is an offence to God, being contrary to his nature, and a breach of his law; Job had sinned as every good man does, no man is without sin, in many things we all offend; and on account of sin God chastens his people, and the design of it is to bring them to a sense and acknowledgment of it; and it becomes them under chastening providences to confess it, and humble themselves under the mighty hand of God, and in the strength of divine grace determine to be careful not to offend more. Some render the words "I will not corrupt" ^g; that is, myself or others, my ways and works, by sinning; and others, "I will not break", or "break through" ^h; the commands of God; and so the sense of this and the former version is much the same with ours; or I will not endeavour to break through the afflictive providence in which I am shut up, or break off the fetters and cords of affliction, but bear all patiently, until it is the Lord's time and will to set me at liberty. Some, as Ben Gersom, interpret this and the preceding clause, "I pardon, I will not destroy"; or "will not retain a pledge", as others ⁱ; and so take them to be the words of God himself; and thus Mr. Broughton renders the whole verse,

"now unto the Omnipotent, which saith, I pardon, I will not destroy, "this should" be said,''

namely, what follows in Job 34:32 ^k; it is the prerogative of God, and it is his grace to pardon, and such whom he pardons he never destroys, but accepts, discharges, and remits the surety's bond or pledge; and nothing more effectually engages to a careful abstinence from sin for the future, than a sense of pardoning grace; and it highly becomes such persons to say what they are next directed to.

Gill: Job 34:32

That which I see not teach thou me,.... Which may be understood either of the chastisements of God, and his dealings with his people in a providential way, and of the design and use of them, which are sometimes unsearchable, and at most but a part of them only seen and known; it is meet to say to God, it is but a small part and portion of thy ways that is known by me; I can see but little into them: teach me more of thy mind and will in them, or else of sins and transgressions, the cause of chastisement; it is proper for an afflicted man to say unto God, I am conscious to myself of many sinful failings and infirmities, but there may be secret sins committed by me which have escaped my notice and observation; point them out to me, that I may be humbled for them, and make a free confession of them;

if I have done iniquity, I will do no more; that is, if I have committed any capital crime, any foul offence or gross enormity, for otherwise no man lives without sin, I sincerely repent of it, and will take care for the future, through divine grace, to do so no more.

Gill: Job 34:33

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

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

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

"what is of thyself God recompenses;''

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

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

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

Gill: Job 34:34

Let men of understanding tell me,.... Whether I am right or wrong:

and let a wise man hearken unto me; to what I have said or shall say. Elihu here addresses the company around him, the wise and intelligent part of them; the words may be rendered in the future tense, men of understanding "will" tell me ⁿ, and a wise man "will" hearken to me and assent, not only to what I have said, but to what I am about to say, namely, what follows.

Gill: Job 34:35

Job hath spoken without knowledge,.... Not that Job was an ignorant man, either in things natural or divine; but in this point, about the chastening hand of God upon him, he had said some things which betrayed lack of knowledge, as in Job 34:5;

and his words were without wisdom; Job was not destitute of human wisdom, nor of spiritual wisdom, but no man is wise at all times; some things had dropped from him which savoured of folly and ignorance, and which he afterwards was convinced of, and confessed with shame, Job 40:4; being charged by the Lord himself with what he is here by Elihu, Job 38:2; and it may be observed, that Elihu does not charge Job with being a wicked man, as his three friends did, but as having spoken unadvisedly with lips, under his chastening circumstances, and which he labours to convince him of.

Gill: Job 34:36

My desire is that Job may be tried unto the end,.... This is my opinion, or what "I bring in" ^o adduce, and lay before you, men of understanding and wisdom, and leave it with you to consider of. Some render it, "O my Father, let Job be tried", &c. as if it was an apostrophe to God, and a request to him; so Mr. Broughton, who adds,

"which art in heaven,''

and the same is added by some Jewish interpreters ^p, as there are others ^q of them which go this way, and also several Christian commentators ^r; and of late ^s it has been urged, from this and other passages, that Elihu was Christ, who here addresses God as his father: but this is his New Testament title; and though God is the father of all men by creation, and of saints by adoption, yet this relation and title are not so frequently claimed under the former dispensation, or however not so early as the times of Job, but are more peculiar to the Gospel dispensation, under which saints receive "not the spirit of bondage again to fear, but the Spirit of adoption, whereby they cry, Abba, Father", Rom 8:15; wherefore admitting this version, rather some grave venerable person, as Eliphaz ^t, senior to Elihu, who was a young man, is addressed under this title; or the whole circle of Job's friends now about him, all elder than Elihu, may be intended; "father" for "fathers", the singular for the plural, see Act 7:2; and what he proposes is, that they should make it their joint request at the throne of grace, that Job's afflictions be still continued; that he might be thoroughly tried by them, and be purged from all his dross, he not appearing yet to be thoroughly sensible of his sinful speeches, and humbled for them; and therefore it was proper he should be still corrected and chastened to the end, or unto victory, as Mr. Broughton, or until victory was obtained, and he was obliged to yield, and cry "peccavi": but since afflictions are things not joyous but grievous, and it does not seem so agreeable to a good man, kind and humane, to desire the continuance of the afflictions of another, though palliated with a plausible for his good; it seems better to understand this as a motion made to the understanding part of the company by Elihu, that the words of Job, which he had spoken without knowledge and wisdom, might be taken under strict examination by them, and thoroughly scanned, that it might be better known what was proper to be said more to him for his conviction;

because of his answers for wicked men; or concerning or relative to such answers which he had made, which were like to those which wicked men make; who charge the ways of God with inequality and want of equity, ask where is the God of judgment? or which serve the cause of the wicked, and which furnish them with arguments, prepare them for them, and put them into their mouths, to argue against God and his providential dealings with men, and against all religion. See Job 34:8.

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).

NET Notes: Job 34:20

¹ tn Dhorme transposes “in the middle of the night” with “they pass away” to get a smoother reading. But the MT emphasizes the suddenness by putting both temporal ideas first. E. F. Sutcliffe leaves the order as it stands in the text, but adds a verb “they expire” after “in the middle of the night” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 79ff.).

² tn R. Gordis (Job, 389) thinks “people” here mean the people who count, the upper class.

³ tn The verb means “to be violently agitated.” There is no problem with the word in this context, but commentators have made suggestions for improving the idea. The proposal that has the most to commend it, if one were inclined to choose a new word, is the change to יִגְוָעוּ (yigva’u, “they expire”; so Ball, Holscher, Fohrer, and others).

⁴ tn Heb “not by hand.” This means without having to use force.

NET Notes: Job 34:21

¹ tn Heb “his”; the referent (a person) has been specified in the translation for clarity.

NET Notes: Job 34:22

¹ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

NET Notes: Job 34:23

¹ tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.

NET Notes: Job 34:24

¹ tn Heb “[with] no investigation.”

NET Notes: Job 34:25

¹ tn The direct object “them” is implied and has been supplied in the translation for clarity.

² tn The Hebrew term “night” is an accusative of time.

NET Notes: Job 34:26

¹ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

² tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.

NET Notes: Job 34:27

¹ tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence” – i.e., successful with God.

NET Notes: Job 34:28

¹ tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

² tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

NET Notes: Job 34:29

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

² tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

³ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

⁴ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

NET Notes: Job 34:30

¹ tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.”

NET Notes: Job 34:31

¹ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

NET Notes: Job 34:32

¹ tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”

NET Notes: Job 34:33

¹ tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

³ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.

NET Notes: Job 34:35

¹ tn Adding “that” in the translation clarifies Elihu’s indirect citation of the wise individuals’ words.

² tn The Hiphil infinitive construct is here functioning as a substantive. The word means “prudence; understanding.”

NET Notes: Job 34:36

¹ tc The MT reads אָבִי (’avi, “my father”), which makes no sense. Some follow the KJV and emend the word to make a verb “I desire” or use the noun “my desire of it.” Others follow an Arabic word meaning “entreat, I pray” (cf. ESV, “Would that Job were tried”). The LXX and the Syriac versions have “but” and “surely” respectively. Since this is the only ms support, albeit weak, it may be the best choice. In this sense Elihu would be saying that because of Job’s attitude God will continue to test him.

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.

Geneva Bible: Job 34:20

In a moment shall they die, ^{( o )} and the people shall be troubled at midnight, ^{( p )} and pass away: and the mighty shall be taken away without hand.

^{( o )} When they look not for it.

^{( p )} The messengers of visitation that God will send.

Geneva Bible: Job 34:23

For he will not lay upon man more [than right]; that he should ^{( q )} enter into judgment with God.

^{( q )} God does not afflict man above measure so that he should have opportunity to contend with him.

Geneva Bible: Job 34:24

He shall break in pieces mighty men without ^{( r )} number, and set others in their stead.

^{( r )} For all his creatures are at hand to serve him, so that he needs not to seek for any other army.

Geneva Bible: Job 34:25

Therefore he knoweth their ^{( s )} works, and he overturneth [them] in the ^{( t )} night, so that they are destroyed.

^{( s )} Make it known that they are wicked.

^{( t )} Declare the things that were hid.

Geneva Bible: Job 34:26

He striketh them as wicked men in the open sight of ^{( u )} others;

^{( u )} Meaning, openly in the sight of all men.

Geneva Bible: Job 34:28

So that they cause the cry of the poor to ^{( x )} come unto him, and he heareth the cry of the afflicted.

^{( x )} By their cruelty and extortion.

Geneva Bible: Job 34:30

That the ^{( y )} hypocrite reign not, lest the people be ensnared.

^{( y )} When tyrants sit in the throne of justice which under pretence of executing justice are hypocrites and oppress the people, it is a sign that God has drawn back his countenance of favour from that place.

Geneva Bible: Job 34:31

Surely it is meet ^{( z )} to be said unto God, I have borne [chastisement], I will not offend [any more]:

^{( z )} It only belongs to God to moderate his corrections, and not to man.

Geneva Bible: Job 34:32

^{( a )} [That which] I see not teach thou me: if I have done iniquity, I will do no more.

^{( a )} Thus Elihu speaks in the person of God, as it were mocking Job, because he would be wiser than God.

Geneva Bible: Job 34:33

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

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

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

Geneva Bible: Job 34:36

My desire [is that] Job may be ^{( d )} tried unto the end because of [his] answers for wicked men.

^{( d )} That he may speak as much as he can, that we may answer him and all the wicked that will use such arguments.

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.

MHCC: Job 34:31-37

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

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.

Matthew Henry: Job 34:31-37

In these verses,

I. Elihu instructs Job what he should say under his affliction, Job 34:31, Job 34:32. Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction, Pro 6:23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job's other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job, 1. To humble himself before God for his sins, and to accept the punishment of them: " I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness."Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good. 2. To pray to God to discover his sins to him (Job 34:32): " That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully."A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him. 3. To promise reformation (Job 34:31): I will not offend any more. " If I have done iniquity ( or seeing that I have ), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future."This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God's design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow.

II. He reasons with him concerning his discontent and uneasiness under his affliction, Job 34:23. We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows, 1. That it is absurd and unreasonable to expect this: " Should it be according to thy mind? No, what reason for that?"Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God's mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God's mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many. 2. That it is in vain, and to no purpose, to expect it: " He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse,"that is, "to prescribe to God and except against what he does, so will not I - I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God's hand, not in mine."

III. He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said. 1. He would have the matter thoroughly examined, and brought to an issue (Job 34:36): " My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it."Many understand it of his trial by afflictions: "Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained."2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read v. 36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, " O my Father who art in heaven! let Job be tried till he be subdued."When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Heb 12:7. (2.) He appeals to the by-standers (Job 34:34): " Let men of understanding tell me whether they can put any more favourable construction upon Job's words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi - I have done wrong. "In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, Job 34:35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself ( He speaks as one of the foolish men speak ) and for the same reason, Shall we not receive evil as well as good at God's hand? Job 2:10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God's wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God's enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God's friends, and hectored over them: " He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all."To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Haereticus esse nolo - I may fall into error, but I will not plunge into heresy.

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.

Keil-Delitzsch: Job 34:21-23

21 For His eyes are upon the ways of each one,

And He seeth all his steps.

22 There is no darkness nor shadow of death

Wherein the workers of iniquity might hide themselves.

23 For He needeth not long to regard a man

That he may enter into judgment with God.

As the preceding strophe showed that God's creative order excludes all partiality, so this strophe shows that His omniscience qualifies Him to be an impartial judge. He sees everything, nothing can escape His gaze; He sees through man without being obliged to wait for the result of a judicial investigation. שׂים with על does not here signify: to lay upon (Saad., Gecat.), but as Job 37:15, and as with אל (Job 34:14) or בּ (Job 23:6); to direct one's attention (supply לבּו , Job 1:8) towards anything; the fut . has here a modal signification; עוד is used as e.g., Gen 46:29 : again and again, continuously; and in the clause expressive of purpose it is אל־אל (instead of אליו , a very favourite combination used throughout the whole book, Job 5:8; Job 8:5; Job 13:3, and so on) from the human standpoint: He, the all-seeing One, needs not to observe him long that he should enter into judgment with God - He knows him thoroughly before any investigation takes place, which is not said without allusion to Job's vehement longing to be able to appear before God's tribunal.

Keil-Delitzsch: Job 34:24-28

24 He breaketh the mighty in pieces without investigation

And setteth others in their place.

25 Thus He seeth through their works,

And causeth their overthrow by night, thus they are crushed.

26 He smiteth them after the manner of evil-doers

In the sight of the public.

27 For for such purpose are they fallen away from Him

And have not considered any of His ways,

28 To cause the cry of the poor to come up to Him,

And that He should hear the cry of the needy.

He makes short work ( לא־חקר for בּלא , as Job 12:24; Job 38:26 : without research, viz., into their conduct, which is at once manifest to Him; not: in an incomprehensible manner, which is unsuitable, and still less: innumerabiles , as Jer., Syr.) with the mighty ( כּבּירים , Arab. kibâr , kubarâ ), and in consequence of this ( fut. consec. ) sets up ( constituit ) others, i.e., better and worthier rulers (comp. אהר , Job 8:19; Isa 55:1-13 :15), in their stead. The following לכן is not equivalent to לכן אשׁר , for which no satisfactory instance exists; on the contrary, לכן here, as more frequently, introduces not the real consequence (Job 20:2), but a logical inference, something that directly follows in and with what precedes (corresponding to the Greek ἄρα , just so, consequently), comp. Job 42:3; Isa 26:14; Isa 61:7; Jer 2:33; Jer 5:2; Zec 11:7 (vid., Köhler in loc. ). Thus, then, as He hereby proves, He is thoroughly acquainted with their actions ( מעבּד , nowhere besides in the book of Job, an Aramaizing expression for מעשׂה ). This abiding fact of divine omniscience, inferred from the previously-mentioned facts, then serves again in its turn, in Job 34:25 , as the source of facts by which it is verified. לילה is by no means an obj. The expositions: et inducit noctem (Jer.), He walks in the night in which He has veiled Himself (Umbr.), convertit eos in noctem (Syr., Arab.), and such like, all read in the two words what they do not imply. It is either to be translated: He throws them by night ( לילה as Job 27:20) upon the heaps ( הפך as Pro 12:7), or, since the verb has no objective suff.: He maketh a reformation or overthrow during the night, i.e., creates during the night a new order of things, and they who stood at the head of the former affairs are crushed by the catastrophe.

Job 34:26

The following תּחת רשׁעים cannot signify: on the place of the evil-doers, i.e., in the place where evil-doers are punished (Hirz., Hahn, and others), for תּחת ( תּחתּי ) only has this signification with the suff . (vid., on Hab 3:16); but not otherwise than: in the evil-doers' stead, taking them and treating them as such, as Jer. has correctly translated: quasi impios (comp. Isa 10:4, Jerome, cum interfectis ). The place first mentioned afterwards is not exactly the usual place of judgment, but any place whatever where all can see it. There He smites those who hitherto held positions of eminence, as of unimpeachable honour, like the common criminal; ספק , Arab. ṣfq , complodere , and then ictu resonante percutere , as the likewise cognate Arab. sf' signifies first to box the ear (as Arab. sfq = ṣfq ), then so to strike that it smacks. As little as לכן , Job 34:25 , was = לכן אשׁר , just so little is אשׁר על־כּן , Job 34:27 , = על־כן אשׁר (vid., on the other hand what is said on Gen 18:5 concerning כּי־על־כּן ). Elihu wishes to say that they endure such a destiny of punishment, because they therefore, i.e., in order to suffer such, have turned aside from following after God, and have not thought on all His ways, i.e., guidings, by which He manifested Himself to them: they have thus sought to cause the cry of the poor to come (Jer. well renders: ut pervenire facerent ad eum ) before Him ( עליו , perhaps with the idea of urging forward = לפניו or בּאזניו ), and that He may hear the cry of the lowly (construction exactly like Job 33:17), i.e., have sought to bring forth His avenging justice by injustice that cries aloud to heaven.

Keil-Delitzsch: Job 34:29-32

29 If He, however, maketh peace, who will then condemn?

And if He hideth His countenance - who then can behold Him? -

Both concerning numbers and individuals together:

30 That godless men reign not,

That they be not nets to the people.

31 For one, indeed, saith to God,

"I have been proud, I will not do evil;

32 "What I see not, show Thou me;

"If I have done wrong, I will do it no more"!? -

If God makes peace ( ישׁקיט as Psa 94:13, comp. Isa 14:7, הארץ שׁקטה כל־ , viz., after the overthrow of the tyrant) in connection with such crying oppression of the poor, who will then condemn Him without the rather recognising therein His comprehensive justice? The conjecture ירעשׁ

(Note: Vid., Grätz in Frankel's Monatsschrift , 1861, i.)

is not required either here or 1Sa 14:47 (where הרשׁיע signifies to punish the guilty); ירשׁע is also not to be translated turbabit (Rosenm.), since רשׁע (Arab. rs‛ , rsg ) according to its primitive notion does not signify "to be restless, to rage,"but "to be relaxed, hollow" (opposite of צדק , Arab. ṣdq , to be hard, firm, tight). Further: If God hides His countenance, i.e., is angry and punishes, who can then behold Him, i.e., make Him, the veiled One, visible and claim back the favour withdrawn? The Waw of וּמי , if one marks off the periods of the paratactic expression, is in both cases the Waw of conclusion after hypothetical antecedents, and. Job 34:29 refers to Job's impetuous challenging of God. Thus exalted above human controversy and defiance, God rules both over the mass and over individuals alike. יחד gives intensity of the equality thus correlatively ( et-et ) expressed (Targ., Syr.); to refer it to אדם as generalizing (lxx, Jer. et super omnes homines ), is forbidden by the antithesis of peoples and individuals. To the thought, that God giveth rest (from oppressors) and hides His countenance (from the oppressors and in general those who act wrongly), two co-ordinate negative final clauses are attached: in order that godless men may not rule ( ממּלך , as e.g., 2Ki 23:33, Keri ), in order that they may no longer be ( מ( e = מהיות , under the influence of the notion of putting aside contained in the preceding final clause, therefore like Isa 7:8 מעם , Isa 24:2 מעיר , Jer 48:2 מגוי , and the like) snares of the people, i.e., those whose evil example and bad government become the ruin of the community.

In Job 34:31 the view of those who by some jugglery concerning the laws of the vowel sounds explain האמר as imper. Niph . (= האמר ), be it in the sense of להאמר , dicendum est (Rosenm., Schlottm., and others, after Raschi), or even in the unheard-of reflexive signification: express thyself (Stick., Hahn), is to be rejected. The syncopated form of the infin . בּהרג , Eze 26:15, does not serve as a palliation of this adventurous imperative. It is, on the contrary, אמר with ה interrog., as Eze 28:9 האמר , and probably also העמוּר Mic 2:7 (vid., Hitz.). A direct exhortation to Job to penitence would also not be in place here, although what Elihu says is levelled against Job. The כּי is confirmatory. Thus God acts with that class of unscrupulous men who abuse their power for the destruction of their subjects: for he (one of them) says (or: has said, from the standpoint of the execution of punishment) to God, etc. Ew. differently: "for one says thus to God even: I expiate what I do not commit,"by understanding the speech quoted of a defiance which reproachfully demands an explanation. It is, however, manifestly a compendious model confession. And since Elihu with כי establishes the execution of punishment from this, that it never entered the mind of the עדם חנף thus to humble himself before God, so נשׂאתי here cannot signify: I have repented (put up with and had to bear what I have deserved); on the contrary, the confession begins with the avowal: I have exalted myself ( נשׂא , se efferre , in Hos 13:1; Psa 89:10), which is then followed by the vow: I will not (in the future) do evil ( חבל synon. עוה , as Neh 1:7, and probably also supra , Job 24:9), and the entreaty, Job 34:32 : beside that which I behold (elliptical object-clause, Ew. §333, b ), i.e., what lies beyond my vision (= נסתּרות or עלמים , Psa 19:13; Psa 90:8, unacknowledged sins), teach me; and the present vow has reference to acknowledged sins and sins that have still to be acknowledged: if I have done wrong, I will do it no more. Thus speaking - Elihu means - those high ones might have anticipated the punishment of the All-just God, for favour instead of wrath cannot be extorted, it is only reached by the way of lowly penitence.

Keil-Delitzsch: Job 34:33-37

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

So that thou hast to determine, not I,

And what thou knowest speak out!

34 Men of understanding will say to me,

And a wise man who listeneth to me:

35 "Job speaketh without knowledge,

"And his words are without intelligence."

36 O would that Job were proved to the extreme

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

37 For he addeth transgression to his sin,

Among us he clappeth

And multiplieth his speeches against God.

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

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

(Note: The mode of writing with ס instead of שׂ is limited in the book of Job, according to the Masora, to Job 34:26, Job 34:37.)

and multiplies ( ירב , fut. apoc. Hiph. as Job 10:17, and instead of the full fut., as ישׂר , Job 33:27) his speeches against God, i.e., exceeds himself in speeches which irreverently dictate to and challenge God.

But we now ask, what does that אבי , Job 34:36 , signify? According to the accentuation with Rebia , it appears to be intended to signify pater m i (Jer.), according to which Saad. ( jâ rabbı̂ ) and Gecat. ( munchiı̂ , my Creator) translate it. This would be the only passage where an Old Testament saint calls God אבי ; elsewhere God is called the Father of Israel, and Israel as a people, or the individual comprehending himself with the nation, calls Him אבינו . Nevertheless this pater mi for Elihu would not be inappropriate, for what the writer of the Epistle to the Hebrews, Heb 12:7, says to believers on the ground of Pro 3:11 : εἰς παιδείαν ὑπομένετε , ye suffer for the purpose of paternal discipline, is Elihu's fundamental thought; he also calls God in Job 32:22; Job 36:3, which a like reference to himself, עשׂני and פעלי - this ejaculatory "my Father!"especially in conjunction with the following wish, remains none the less objectionable, and only in the absence of a more agreeable interpretation should we, with Hirz., decide in its favour. It would be disproportionately repulsive if Job 34:36 still belonged to the assenting language of another, and Elihu represented himself as addressed by אבי (Wolfson, Maur.). Thus, therefore, אבי must be taken somehow or other interjectionally. It is untenable to compare it with אבוי , Pro 23:29, for אוי ואבוי (Arab. âh wa -âwâh ) is "ah! and alas!"The Aramaic בייא בייא , vae vae (Buxtorf, col. 294), compared by Ges. to בּי , signifies just the same. The Targ. translates צבינא , I wish; after which Kimchi, among moderns, Umbr., Schlottm., Carey, and others derive אבי from אבה , a wish (after the form קצה , הזה ), but the participial substantival-form badly suits this signification, which is at once improbable according to the usage of the language so far as we at present know it. This interpretation also does not well suit the בי , which is to be explained at the same time. Ewald, §358, a , regards אבי as the fuller form of בּי , and thinks אבי is dialectic = לבי = לוי = לוּ , but this is an etymological leger-demain. The two Schultens (died 1750 and 1793) were on the right track when they traced back אבי to בוא , but their interpretation: rem eo adducam ut ( אבי = אביא , as it is certainly not unfrequently written, e.g., 1Ki 21:29, with the assumption of a root בי cognate with בא ), is artificial and without support in the usage of the language and in the syntax. Körber and Simonis opened up the right way, but with inadequate means for following it out, by referring (vid., Ges. Thes. s.v. בּי ) to the formula of a wish and of respect, bawwâk allah , which, however, also is bajjâk . The Kamus interprets bajjâk , though waveringly, by bawwâk , the meaning of which (may he give thee a resting-place) is more transparent. In an annotated Codex of Zamachschari hajjâk allah wa -bajjâk is explained: God preserve thy life and grant thee to come to a place of rest, bawwaaka (therefore Arab. bawâ = bawa'a ) menzilan . That אבי (as also בּי ) is connected with this bajjâk since the latter is the Piel -form of an old verb bajja (vid., supra , p. 559), which with the forms Arab. bâ'a (whence Arab. bı̂‛at , a sheltering house) and Arab. bw' ( bwâ ) has one root similar in signification with בוא , the following contributions of Wetzstein will show.

In elucidation of the present passage he observes: The expressions abı̂ tebı̂ , jebı̂ ; nebı̂ , tebû , jebû , are so frequent in Damascus, that they very soon struck me, and on my first inquiry I always received the same answer, that they are a mutilation of Arab. 'bgy , abghi , I desire, etc. [ vid. supra, p. 580], until one day a fugitive came into the consulate, and with these words, abı̂ wâlidêk , seized me in that part of the body where the Arabs wear the girdle ( zunnâr ), a symbolic action by which one seeks some one's protection. Since the word here could not be equivalent to abghi ("I desire"thy parents), I turned to the person best acquainted with the idiom of the country, the scribe Abderrahmân el-Mîdâni, which father had been a wandering minstrel in the camps for twenty years; and he explained to me that abghi only signifies "I desire;"on the contrary, abı̂ , "I implore importunately, I pray for God's sake,"and the latter belongs to a defective verb, Arab. bayya , from which, except the forms mentioned, only the part. anâ bâj , "I come as a suppliant,"and its plur. nahn bâjin , is used. The poet Musa Rârâ from Krêje in the south of Hauran, who lived with me six months in Damascus in order to instruct me in the dialect of his district, assured me that among the Beduins also the perf . forms bı̂t , bı̂nâ (I have, we have entreated), and the fut . forms tabı̂n (thou, woman ... ), jaben (they, the women ... ), and taben (ye women ... ), are used. In the year 1858, in the course of a journey in his native country, I came to Dîmâs , whither they had brought two strange Beduins who had been robbed of their horses in that desert ( Sahra Dîmâs ), and one of them had at the same time received a mortal gunshot-wound. As I can to these men, who were totally forsaken, the wounded man began to express his importunate desire for a surgeon with the words jâ shêch nebı̂ ‛arabak , "Sir, we claim the protection of thy Arabs,"i.e., we adjure thee by thy family. Naturally abı̂ occurs most frequently. It generally has its obj. in the acc., often also with the praepos . Arab. ‛ly , exactly like Arab. dchl (to enter, to flee anywhere and hide), which is its correct synonym and usual substitute in common life. It is often used without an obj., and, indeed, very variously. With women it is chiefly the introduction to a question prompted by curiosity, as: abı̂ (ah, tell me), have you really betrothed your daughter? Or the word is accompanied by a gesture by the five fingers of the right hand, with the tips united, being stretched out towards the hasty or impatient listener, as if one wished to show some costly object, when abı̂ signifies as much as: I pray thee wait till I have shown thee this precious thing, i.e., allow me to make one more remark to thee in reference to the matter. Moreover, בּי (probably not corrupted from אבי , but a derived nomen concretum in the sense of dachı̂ l or mustagı̂r , one seeking protection, protégé, after the form אי , צי , from בוՀ” = בוא ) still exists unaltered in Hauran and in the steppe. The Beduin introduces an important request with the words anâ bı̂ ahlak , I am a protégé of thy family, or anâ bı̂ ‛irdak , I trust to thine honour, etc.; while in Damascus they say, anâ dachı̂l ahlak , harı̂mak , aulâdak , etc. The Beduin women make use of this bı̂ in a weakened signification, in order to beg a piece of soap or sugar, and anâ bı̂ lihjetak , I pray by thy beard, etc., is often heard.

If now we combine that אבי of Elihu with abghi (from Arab. bgâ , Hebr. בּעה , Aram. בּעא , fut . יבעי , as בּי with בּעי ) or with abî = אבא , from the verb bajja = בוא ( בי ),

(Note: We cannot in any case, with Wetzst., explain the אבי אבי , 2Ki 2:12; 2Ki 13:14, according to the above, so that the king of Israel adjured the dying prophet by the national army and army of the faithful not to forsake him, as an Arab is now and then adjured in most urgent and straitened circumstances "by the army of Islam;"vid., on the other hand, 2Ki 6:21, comp. Job 5:13; Job 8:9 ( בּנך ). Here rather, if an Arabian parallel be needed, the usual death wail, bi -abı̂ anta (thou wast dear as a father to me), e.g., in Kosegarten, Chrestom . p. 140, 3, is to be compared. אבי , 1Sa 24:12, might more readily, with Ew. §101, c , be brought in here and regarded as belonging to the North Palestine peculiarities of the book of Kings; but by a comparison of the passages cited, this is also improbable.)

it always remains a remarkable instance in favour of the Arabic colouring of the Elihu section similar to the rest of the book, - a colouring, so to speak, dialectically Hauranitish; while, on the other hand, even by this second speech, one cannot avoid the impression of a great distance between it and the rest of the book: the language has a lofty tone, without its special harshness, as there, being the necessary consequence of a carefully concentrated fulness of thought; moreover, here in general the usual regularity of the strophe-lines no longer prevails, and also the usual symmetrical balance of thought in them.

If we confine our attention to the real substance of the speech, apart from the emotional and rough accessories, Elihu casts back the reproach of injustice which Job has raised, first as being contradictory to the being of God, Job 34:10.; then he seeks to refute it as contradicting God's government, and this he does (1) apagogically from the unselfish love with which God's protecting care preserves the breath of every living thing, while He who has created all things might bring back all created things to the former non-existence, Job 34:12-15; (2) by induction from the impartial judgment which He exercises over princes and peoples, and from which it is inferred that the Ruler of the world is also all-just, Job 34:16-20. From this Elihu proves that God can exercise justice, and from that, that He is omniscient, and sees into man's inmost nature without any judicial investigation, Job 34:21-28; inaccessible to human accusation and human defiance, He rules over peoples and individuals, even over kings, and nothing turns His just punishment aside but lowly penitence blended with the prayer for the disclosure of unperceived sin, Job 34:29-32. For in His retributive rule God does not follow the discontented demands of men arrogant and yet devoid of counsel, Job 34:33. It is worthy of recognition, that Elihu does not here coincide with what has been already said (especially Job 12:15), without applying it to another purpose; and that his theodicy differs essentially from that proclaimed by the friends. It is not derived from mere appearance, but lays hold of the very principles. It does not attempt the explanation of the many apparent contradictions to retributive justice which outward events manifest, as agreeing with it; it does not solve the question by mere empiricism, but from the idea of the Godhead and its relation to the world, and by such inner necessity guarantees to the mysteries still remaining to human shortsightedness, their future solution.

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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Zuck, Roy B. "Job." In The Bible Knowledge Commentary: Old Testament, pp. 715-77. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "A Theology of the Wisdom Books and the Song of Songs." In A Biblical Theology of the Old Testament, pp. 207-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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.