Text -- Job 34:16-30 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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).

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

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)

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.

Commentary -- Verse Notes / Footnotes

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.”

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.

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 34:16-30

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

Matthew Henry: Job 34:16-30

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

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

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

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

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

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

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

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

Keil-Delitzsch: Job 34:16-20

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.

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 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 34:10-37

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

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

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

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

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

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

Introduction / Outline

JFB: Job (Book Introduction)

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

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

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

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

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

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

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

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

JFB: Job (Outline)

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

TSK: Job (Book Introduction)

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

TSK: Job 34 (Chapter Introduction)

Overview

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

Poole: Job 34 (Chapter Introduction)

CHAPTER 34

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

MHCC: Job (Book Introduction)

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

MHCC: Job 34 (Chapter Introduction)

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

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

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

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

Matthew Henry: Job (Book Introduction)

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

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

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

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

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

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

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

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

Matthew Henry: Job 34 (Chapter Introduction)

Elihu, it is likely, paused awhile, to see if Job had any thing to say against his discourse in the foregoing chapter; but he sitting silent, and it is likely intimating his desire that he would go on, he here proceeds. And, I. He bespeaks not only the audience, but the assistance of the company (Job 34:2-4). II. He charges Job with some more indecent expressions that had dropped from him (Job 34:5-9). III. He undertakes to convince him that he had spoken amiss, by showing very fully, 1. God's incontestable justice (Job 34:10-12, Job 34:17, Job 34:19, Job 34:23). 2. His sovereign dominion (Job 34:13-15). 3. His almighty power (Job 34:20, Job 34:24). 4. His omniscience (Job 34:21, Job 34:22, Job 34:25). 5. His severity against sinners (Job 34:26-28). 6. His overruling providence (Job 34:29, Job 34:30). IV. He teaches him what he should say (Job 34:31, Job 34:32). And then, lastly, he leaves the matter to Job's own conscience, and concludes with a sharp reproof of him for his peevishness and discontent (Job 34:33-37). All this Job not only bore patiently, but took kindly, because he saw that Elihu meant well; and, whereas his other friends had accused him of that from which his own conscience acquitted him, Elihu charged him with that only for which, it is probable, his own heart, now upon the reflection, began to smite him.

Constable: Job (Book Introduction)

Introduction

Title

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

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

Date

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

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

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

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

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

Writer

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

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

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

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

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

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

Scope

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

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

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

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

Genre

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

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

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

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

Message

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

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

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

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

A. Job's personal lament ch. 3

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

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

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

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

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

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

3. Bildad's first speech ch. 8

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

5. Zophar's first speech ch. 11

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

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

1. Eliphaz's second speech ch. 15

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

3. Bildad's second speech ch. 18

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

5. Zophar's second speech ch. 20

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

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

1. Eliphaz's third speech ch. 22

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

3. Bildad's third speech ch. 25

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

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

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

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

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

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

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

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

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

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

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

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

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

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

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

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

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

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

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

Gill: Job 34 (Chapter Introduction)

INTRODUCTION TO JOB 34

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