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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Job 34 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/job/34.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/job/34-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Job 34</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../job/33.htm" title="Job 33">◄</a> Job 34 <a href="../job/35.htm" title="Job 35">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/job/34-1.htm">Job 34:1</a></div><div class="verse">Furthermore Elihu answered and said,</div><div class="comm"><span class="cmt_sub_title">Verses 1-37.</span> - In this chapter Elihu turns from Job to those whom he addresses as "wise men" (ver. 2), or "men of understanding" (ver. 10). Whether these are Job's three special friends, or others among the company which had perhaps gathered to hear the debate, is uncertain. He makes the subject of his address to them Job's conduct - scarcely a polite thing to do in Job's presence. Job, he says, has scorned God and charged him with injustice (vers. 5-9). He will vindicate him. This he proceeds to do in vers. 10-30. He then points out what Job's course ought to be (vers. 31-33), and winds up by an appeal to the "men of understanding" to endorse his condemnation of Job as a sinner and a rebel (vers. 34-37). <span class="cmt_sub_title">Verses 1, 2.</span> - <span class="cmt_word">Furthermore Elihu answered and said, Hear my words, O ye wise men</span>. Having, as he may have thought, reduced Job to silence by the fame of his reasonings, Elihu, wishing to carry with him the general consent of his audience, makes an appeal to them, or, at any rate, to the wise among them, to judge Job's conduct and pronounce upon it. It is probable, as Schultens remarks, that a considerable number of influential persons had by this time collected together to hear the discussion which was going on. To these Elihu specially addresses himself: <span class="cmt_word">Give ear unto me, ye that have knowledge.</span> </div> <div class="versenum"><a href="/job/34-2.htm">Job 34:2</a></div><div class="verse">Hear my words, O ye wise <i>men</i>; and give ear unto me, ye that have knowledge.</div><div class="comm"></div> <div class="versenum"><a href="/job/34-3.htm">Job 34:3</a></div><div class="verse">For the ear trieth words, as the mouth tasteth meat.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">For the ear trieth words, as the mouth tasteth meat</span>. A proverbial expression, already used by Job in the dialogue (<a href="/job/12-11.htm">Job 12:11</a>). "It is as much the business of the ear to discriminate between wise and foolish words, as of the palate to distinguish between wholesome and unwholesome food." </div> <div class="versenum"><a href="/job/34-4.htm">Job 34:4</a></div><div class="verse">Let us choose to us judgment: let us know among ourselves what <i>is</i> good.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">Let us choose to us judgment</span>; <span class="accented">i.e.</span> "Let us seek to come to a right conclusion (<span class="accented">mishphat</span>) on each subject that comes before us for consideration." <span class="cmt_word">Let us know among ourselves that which is good</span>. "Let us know, discern, and recognize that which is right and good." Excellent sentiments, but somewhat pompously put forth by a young man addressing elder ones. </div> <div class="versenum"><a href="/job/34-5.htm">Job 34:5</a></div><div class="verse">For Job hath said, I am righteous: and God hath taken away my judgment.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">For Job hath said, I am righteous</span>. Job had maintained his "righteousness" in a certain sense, <span class="accented">i.e.</span> his integrity, his honesty, his conviction that God would ultimately acquit him; but he had not maintained his sinlessness (see the comment on Job 33:9). He had not even said, in so many words, "I am righteous." The nearest that he had come to saying it was when (in <a href="/job/13-18.htm">Job 13:18</a>) he had exclaimed, "I know that I shall be held righteous," or "justified." <span class="cmt_word">And God hath taken away my judgment</span>. Job had said this (<a href="/job/27-2.htm">Job 27:2</a>), but in the sense that God had withheld from him the judgment on his cause which he desired, not that he had perverted judgment, and wrongfully condemned him (see the 'Speaker's Commentary,' vol. 4. p. 97). </div> <div class="versenum"><a href="/job/34-6.htm">Job 34:6</a></div><div class="verse">Should I lie against my right? my wound <i>is</i> incurable without transgression.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">Should I lie against my right?</span> This was an essential portion of Job's argument (see <a href="/job/27-4.htm">Job 27:4</a>). Against the theory of his secret heinous wickedness put forward by his "comforters," he maintained consistently his freedom from conscious deliberate opposition to the will of God, and refused to make the confessions which they suggested or required, on the ground that they would have been untrue - in making them he would have "lied against his right." In this certainly Job "sinned not." But it was essential to the theory of Elihu, no less than to that of Eliphaz and his friends, that Job was suffering on account of past iniquity, whether he were being punished for it in anger or chastised for it in love (see <a href="/job/33-17.htm">Job 33:17, 27</a>). <span class="cmt_word">My wound</span> (literally, <span class="accented">my arrow</span>; comp. <a href="/job/6-4.htm">Job 6:4</a>) <span class="cmt_word">is incurable without transgression</span>; <span class="accented">i.e.</span> without my having committed any transgression to account for it. </div> <div class="versenum"><a href="/job/34-7.htm">Job 34:7</a></div><div class="verse">What man <i>is</i> like Job, <i>who</i> drinketh up scorning like water?</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">What man is like Job, who drinketh up scorning like water?</span> This comment is not only unnecessary, but unfair. It was not for Elihu, who professed a desire to "justify" (or completely exonerate) Job, to aggravate his guilt by means of rhetorical comment; and the comment itself was unfair, for Job had not indulged in scorn to any extent, much less "drunk it up like water" (comp. <a href="/job/15-16.htm">Job 15:16</a>). He had in no respect scorned God; and if he had occasionally poured some scorn upon his "comforters" (<a href="/job/6-21.htm">Job 6:21</a>; <a href="/job/12-2.htm">Job 12:2</a>; <a href="/job/13-4.htm">Job 13:4-13</a>; <a href="/job/16-2.htm">Job 16:2</a>; <a href="/job/21-2.htm">Job 21:2-5</a>; <a href="/job/26-2.htm">Job 26:2-4</a>), must it not be admitted that they had deserved it? It was the duty of Elihu to act as moderator between Job and the "comforters," whereas he here seeks to exasperate them, and lash them up to fury against their afflicted friend. Perhaps Job's impassive attitude has embittered him. </div> <div class="versenum"><a href="/job/34-8.htm">Job 34:8</a></div><div class="verse">Which goeth in company with the workers of iniquity, and walketh with wicked men.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">Which goeth in company with the workers of iniquity</span>. It is impossible to supply any other antecedent to "which" than Job himself. Elihu therefore accuses Job of having turned aside from righteousness, and betaken himself to the "counsel of the ungodly, the way of sinners, and the seat of the scornful" (<a href="/psalms/1-1.htm">Psalm 1:1</a>). This is grossly to exaggerate Job's faults of temper, and puts Elihu very nearly on a level with Eliphaz, Bildad, and Zophar in respect of misconception and rudeness. And walketh with wicked men. If no more is meant than that Job has adopted principles and arguments commonly used by wicked men (Canon Cook), the language employed is unfortunate. </div> <div class="versenum"><a href="/job/34-9.htm">Job 34:9</a></div><div class="verse">For he hath said, It profiteth a man nothing that he should delight himself with God.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">For he hath said, It profiteth a man nothing that he should delight himself with God</span>. Again it must be remarked that Job had not said this. The nearest approach to it is to be found in <a href="/job/9-22.htm">Job 9:22</a>, where this passage occurs: "It is all one; therefore I say, He destroyeth the perfect and the wicked" (Revised Version). Elsewhere Job speaks, not generally, but of his own individual case, remarking that his righteousness has not saved him from calamity (<a href="/job/9-17.htm">Job 9:17, 18</a>; <a href="/job/10-15.htm">Job 10:15</a>; <a href="/job/17-9.htm">Job 17:9</a>-17, etc.). And the fact is one that causes him the deepest perplexity. </div> <div class="versenum"><a href="/job/34-10.htm">Job 34:10</a></div><div class="verse">Therefore hearken unto me, ye men of understanding: far be it from God, <i>that he should do</i> wickedness; and <i>from</i> the Almighty, <i>that he should commit</i> iniquity.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> <span class="cmt_word">- Therefore hearken unto me, ye men of understanding</span> (comp. ver. 2). Elihu repeats himself, wishing to call special attention to his justification of God (vers. 10-30). Far be it from God, that he should do wickedness. Elihu probably means that to do wickedness is contrary to the very nature and idea of God; but he does not express himself very clearly. And from the Almighty, that he should commit iniquity. An evil God, a God who can do wrong, is a contradiction in terms - an impossible, inconceivable idea. Devil-worshippers, if there are or ever have been such persons, do not conceive of the object of their worship as really God, but as a powerful malignant spirit. Once rise to the height of the conception of a Power absolutely supreme, omniscient, omnipresent, the Author of all things, and it is impossible to imagine him as less than perfectly good. </div> <div class="versenum"><a href="/job/34-11.htm">Job 34:11</a></div><div class="verse">For the work of a man shall he render unto him, and cause every man to find according to <i>his</i> ways.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">For the work of a man shall he render unto him</span>. God "rewardeth every man according to his work" (Psalm 62:13), renders to each one good or evil, according as his own deeds have been the one or the other. But this must be understood of the man's <span class="accented">whole</span> conduct, and God's <span class="accented">entire</span> treatment of him. Such an absolute rectitude of God's moral government, considered as a whole, is implied and involved in his absolute and perfect justice. <span class="cmt_word">And cause every man to find according to his ways</span>. We "find according to our ways" when, having "ploughed iniquity, and sown wickedness, we reap the same" (<a href="/job/4-8.htm">Job 4:8</a>), or when, on the other hand, having "sown in righteousness, we reap in mercy" (<a href="/hosea/10-12.htm">Hosea 10:12</a>). Exact retribution is the law of God's rule; but the exactness cannot be seen, or tested, or demonstrated in this life. It will appear, however, and be recognized by all, at the consummation of all things. </div> <div class="versenum"><a href="/job/34-12.htm">Job 34:12</a></div><div class="verse">Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">Yea, surely God will not do wickedly, neither will the Almighty pervert judgment</span>. Elihu is fond of rhetorical amplification, like most young speakers. Vers. 11, 12 contain nothing that is really additional to the statement in ver. 10. </div> <div class="versenum"><a href="/job/34-13.htm">Job 34:13</a></div><div class="verse">Who hath given him a charge over the earth? or who hath disposed the whole world?</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">Who hath given him a charge over the earth?</span> The argument seems to be that if God had "received a charge," and were in possession of a mere delegated authority, like the subordinate gods of heathen nations, he might have an interest apart from that of those whom he governs, and so be tempted to be unjust; but as he is the Author of all and the sole Ruler of all, his interest must be bound up with the true interests of his creatures, and cannot clash with them. He can thus never be unjust, since he can have no temptation to be unjust. <span class="cmt_word">Or who hath disposed the whole world?</span> rather, <span class="accented">Who hath laid upon him the whole world?</span> (see the margin of the Revised Version). Elihu repeats the idea of the previous clause in other words. </div> <div class="versenum"><a href="/job/34-14.htm">Job 34:14</a></div><div class="verse">If he set his heart upon man, <i>if</i> he gather unto himself his spirit and his breath;</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">If he set his heart upon man, if he gather unto himself his spirit and his breath</span>. Two renderings are proposed, both supported By about equal authority: <span class="p"><br /><br /></span><span class="note_emph">(1)</span> "If he (<span class="accented">i.e.</span> God) set his heart upon <span class="accented">himself</span>, if he should gather to himself <span class="accented">his own</span> spirit, and breath," then all flesh would perish, etc. <span class="p"><br /><br /></span><span class="note_emph">(2)</span> "If he [<span class="accented">i.e.</span> God] set his heart upon [or, 'against'] <span class="accented">man</span>, if he were to gather to himself man's spirit and man's breath," then, etc. The difference is not great. God could, either by withdrawing from man the breath and spirit which he has given him, or simply by withholding from man the quickening and sustaining influences which he is perpetually putting forth, reduce all humankind to nothingness. Being so completely master of man, he would surely not condescend to treat him with injustice. Injustice implies something of opposition, struggle, rivalry. </div> <div class="versenum"><a href="/job/34-15.htm">Job 34:15</a></div><div class="verse">All flesh shall perish together, and man shall turn again unto dust.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">All flesh shall perish together</span> (comp. <a href="/psalms/104-29.htm">Psalm 104:29</a>). Without God's sustaining hand, all creatures would fall back into nothingness. And man shall turn again unto dust, Either Elihu refers here to <a href="/genesis/3-19.htm">Genesis 3:19</a>, or else he has a traditional knowledge of man's origin, handed down from a remote antiquity, which is in entire conformity with the Hebrew belief. </div> <div class="versenum"><a href="/job/34-16.htm">Job 34:16</a></div><div class="verse">If now <i>thou hast</i> understanding, hear this: hearken to the voice of my words.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">If now thou hast understanding, hear this</span>. The appeal is not to Job, but to any wise and intelligent man among the many hearers who were present (see the comment on vers. 1, 2). Hearken to the voice of my words (comp. vers. 2, 10). </div> <div class="versenum"><a href="/job/34-17.htm">Job 34:17</a></div><div class="verse">Shall even he that hateth right govern? and wilt thou condemn him that is most just?</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">Shall even he that hateth right govern?</span> Is it conceivable that there can be at the head of the universe, its Ruler and Guide, One who hates justice? The appeal is to the instinctive feeling that in the one God perfect goodness and omnipotence are united. Its spirit is exactly that of Abraham's question, "Shall not the Judge of all the earth do right?" (see <a href="/genesis/18-5.htm">Genesis 18:5</a>). <span class="cmt_word">And wilt thou condemn him that is most just?</span> rather, <span class="accented">him that is both just and strong</span> (see the Revised Version). </div> <div class="versenum"><a href="/job/34-18.htm">Job 34:18</a></div><div class="verse"><i>Is it fit</i> to say to a king, <i>Thou art</i> wicked? <i>and</i> to princes, <i>Ye are</i> ungodly?</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> - <span class="cmt_word">Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?</span> Would any subject of an earthly king deem it fitting to accuse his sovereign of wicked and unjust conduct? Would he even tax those who stood next to the king - the princes and great officers of the court - with ungodliness? If a sense of what is becoming and seemly would restrain a man from the use of language of this sort towards his earthly ruler, can it be right that he should allow himself in such liberty or speech towards his heavenly King, his absolute Lord and Master? Job had not really used such language of God, though the complaints which he had made with respect to God's treatment of him might not unreasonably be held to imply some such accusation. </div> <div class="versenum"><a href="/job/34-19.htm">Job 34:19</a></div><div class="verse"><i>How much less to him</i> that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all <i>are</i> the work of his hands.</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> - <span class="cmt_word">How much less to him that accepteth not the persons of princes!</span> How much less becomingly is such language used of One so far above princes that he regards them as on a level with all other men, and pays them no special respect! Worldly rank is, of course, nothing with God. All mankind are his subjects and servants, whom he differentiates one from another solely by their moral and spiritual qualities. <span class="cmt_word">Nor regardeth the rich more than the poor</span>. If earthly rank is of no account with God, much less is abundance of possessions. The parable of the rich man and Lazarus places his complete indifference in a strong light. <span class="cmt_word">For they all are the work of his hands</span>. All classes of men, rich and poor, powerful and weak, are equally God's creatures, brought into the world by him, given by him their several stations, and regarded by him with favour or disfavour, according as they conduct themselves in their various occupations and employments. </div> <div class="versenum"><a href="/job/34-20.htm">Job 34:20</a></div><div class="verse">In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - <span class="cmt_word">In a moment shall they die</span>. All lie under the same law of death - <span class="p"><br /><br /></span><span class="accented">"Pallida Mors aequo pulsat pede pauperum tabernas<br />Regumque turres."</span><br /><br />(<span class="note_acc">Horace,'Od.,' 1:4, 11. 13, 14.</span>) In a moment, whenever God wills, they pass from life and disappear, the rich equally with the needy, the powerful prince as much as the outcast and the beggar. <span class="cmt_word">And the people shall be troubled at midnight, and pass away.</span> (comp. <a href="/exodus/12-29.htm">Exodus 12:29</a>; <a href="/2_kings/19-35.htm">2 Kings 19:35</a>). Such sudden catastrophes are infrequent; but it is within the power of God to produce them at any time. When they occur, they strikingly exemplify the equality of his dealings with all classes of men, since none escape (<a href="/exodus/11-5.htm">Exodus 11:5</a>; <a href="/exodus/12-29.htm">Exodus 12:29</a>). <span class="cmt_word">And the mighty shall be taken away without hand</span>; <span class="accented">i.e.</span> without human agency (comp. <a href="/daniel/2-34.htm">Daniel 2:34</a>). </div> <div class="versenum"><a href="/job/34-21.htm">Job 34:21</a></div><div class="verse">For his eyes <i>are</i> upon the ways of man, and he seeth all his goings.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - <span class="cmt_word">For his eyes are upon the ways of man, and he seeth all his goings.</span> Elihu proceeds to a fresh argument. The omniscience of God is a security against his acting unjustly. He knows exactly each man's powers, capacities, temperament, temptations, circumstances He can exactly me, sure each man's due, and will assuredly mete it out to each without partiality or prejudice. </div> <div class="versenum"><a href="/job/34-22.htm">Job 34:22</a></div><div class="verse"><i>There is</i> no darkness, nor shadow of death, where the workers of iniquity may hide themselves.</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> - <span class="cmt_word">There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves</span>. "All things are naked and opened unto the eyes of him with whom we have to do" (<a href="/hebrews/4-13.htm">Hebrews 4:13</a>). However careful wicked men may be to conceal their misdeeds by "waiting for the twilight" (<a href="/job/24-15.htm">Job 24:15</a>), or doing them "in the dark" (<a href="/job/24-16.htm">Job 24:16</a>), they will find it quite impossible to escape the all-seeing eye of the Almighty, which is as clear-sighted in the deepest darkness as in the brightest light ("Yea, the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike," <a href="/psalms/139-11.htm">Psalm 139:11</a>, Prayer-book Version). </div> <div class="versenum"><a href="/job/34-23.htm">Job 34:23</a></div><div class="verse">For he will not lay upon man more <i>than right</i>; that he should enter into judgment with God.</div><div class="comm"><span class="cmt_sub_title">Verse 23.</span> - <span class="cmt_word">For he will not lay upon man more than right</span>; rather,for <span class="accented">he needeth not further to consider a man</span> (see the Revised Version). He has no need to consider any man's case twice; he sees it at the first glance, and judges it infallibly. That he should enter into judgment with God, Were it not so, a man might perhaps claim to have a second trial, and, pleading in his own defence, might "enter into judgment with God," or (according to others) "go before God in judgment;" but God's absolute omniscience precludes this. </div> <div class="versenum"><a href="/job/34-24.htm">Job 34:24</a></div><div class="verse">He shall break in pieces mighty men without number, and set others in their stead.</div><div class="comm"><span class="cmt_sub_title">Verse 24.</span> - <span class="cmt_word">He shall break in pieces mighty men without number</span>; rather, in ways that <span class="accented">are unsearchable</span>, or <span class="accented">in ways past finding out</span> (see the Revised Version). And set others in their stead (comp. <a href="/1_samuel/2-7.htm">1 Samuel 2:7</a>; <a href="/psalms/75-7.htm">Psalm 75:7</a>; <a href="/daniel/2-21.htm">Daniel 2:21</a>). </div> <div class="versenum"><a href="/job/34-25.htm">Job 34:25</a></div><div class="verse">Therefore he knoweth their works, and he overturneth <i>them</i> in the night, so that they are destroyed.</div><div class="comm"><span class="cmt_sub_title">Verse 25.</span> - <span class="cmt_word">Therefore</span> (<span class="accented">i.e.</span> <span class="accented">to that end</span> or <span class="accented">with that object in view</span>) <span class="accented"><span class="cmt_word"></span>he knoweth</span> (rather, <span class="accented">taketh knowledge of</span>) <span class="cmt_word">their works</span>. As God governs the world, and governs it, to a large extent, by exalting some men and depressing others, he is bound to take strict account of their conduct, that he may exalt the worthy and depress the unworthy. <span class="cmt_word">And he overturneth them in the night</span> (comp. ver. 20). <span class="cmt_word">So that they are destroyed</span>; literally, <span class="accented">crushed.</span> God's judgments fall on men suddenly, either "in the night," or <span class="accented">as</span> "In the night, <span class="accented">i.e.</span> suddenly, unexpectedly, when they are quite unprepared; and fall on them with "crushing" force, with a might that is wholly irresistible, </div> <div class="versenum"><a href="/job/34-26.htm">Job 34:26</a></div><div class="verse">He striketh them as wicked men in the open sight of others;</div><div class="comm"><span class="cmt_sub_title">Verse 26.</span> - <span class="cmt_word">He striketh them as wicked men</span>; <span class="accented">i.e.</span> as open and acknowledged malefactors. In the open sight of others; literally, <span class="accented">in the place of beholders</span>; <span class="accented">i.e.</span> publicly, openly, where their fate is an example to others. </div> <div class="versenum"><a href="/job/34-27.htm">Job 34:27</a></div><div class="verse">Because they turned back from him, and would not consider any of his ways:</div><div class="comm"><span class="cmt_sub_title">Verse 27.</span> - <span class="cmt_word">Because they turned back from him</span> (On the sin of "turning back," see <a href="/2_kings/17-15.htm">2 Kings 17:15, 16</a>; <a href="/proverbs/26-11.htm">Proverbs 26:11</a>; <a href="/2_peter/2-22.htm">2 Peter 2:22</a>.) <span class="cmt_word">And would not consider any of his ways</span> (comp. <a href="/psalms/28-5.htm">Psalm 28:5</a>; <a href="/isaiah/5-12.htm">Isaiah 5:12</a>). The folly and wickedness of such conduct is reproved by Solomon in the strongest terms, "Because I have called, and ye refused: I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Thou shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord: they would none of my counsel: they despised all my reproof. Therefore shall they eat the fruit of their own way, and be filled with their Own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them" (<a href="/proverbs/1-24.htm">Proverbs 1:24-32</a>). </div> <div class="versenum"><a href="/job/34-28.htm">Job 34:28</a></div><div class="verse">So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.</div><div class="comm"><span class="cmt_sub_title">Verse 28.</span> - <span class="cmt_word">So that they cause the cry of the poor to come unto him</span>. Elihu views the wicked man as almost certainly an oppressor, whose misdeeds "cause the cry of the poor to come before God," and provoke God, the Avenger of the poor and needy, to visit him with chastisement. <span class="cmt_word">And he heareth the cry of the afflicted</span> (comp. <a href="/exodus/2-23.htm">Exodus 2:23, 24</a>; <a href="/exodus/22-23.htm">Exodus 22:23, 24</a>; <a href="/psalms/12-5.htm">Psalm 12:5</a>, etc.) God's ears are ever open to the cry of the oppressed, and his hand is ever <span class="accented">heavy</span> upon those who "afflict" the weak and defenceless (<a href="/isaiah/1-24.htm">Isaiah 1:24</a>; <a href="/isaiah/3-12.htm">Isaiah 3:12-15</a>; <a href="/amos/5-11.htm">Amos 5:11, 12</a>; <a href="/micah/3-1.htm">Micah 3:1-4</a>; <a href="/habakkuk/1-13.htm">Habakkuk 1:13</a>). </div> <div class="versenum"><a href="/job/34-29.htm">Job 34:29</a></div><div class="verse">When he giveth quietness, who then can make trouble? and when he hideth <i>his</i> face, who then can behold him? whether <i>it be done</i> against a nation, or against a man only:</div><div class="comm"><span class="cmt_sub_title">Verse 29.</span> - <span class="cmt_word">When he giveth quietness, who then can make trouble?</span> literally, <span class="accented">Who then</span> <span class="accented">can condemn?</span> The sentiment is the same as that of St. Paul in the Epistle to the Romans, "If God be for us, who can be against us?<span class="cmt_word">...</span> Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?" (<a href="/romans/8-31.htm">Romans 8:31-34</a>). <span class="cmt_word">And when he hideth his face, who then can behold him?</span> When God hideth away his face, then all flesh is troubled (<a href="/psalms/104-29.htm">Psalm 104:29</a>); man shrinks into himself, and despairs of happiness; nature itself seems to fail and fade. None nan behold him when he hides himself; none can do more than deprecate his anger, and pray, "Lord, lift thou up the light of thy countenance upon us" (<a href="/psalms/4-6.htm">Psalm 4:6</a>). <span class="cmt_word">Whether it be done against a nation, or against a man only</span>. The results are similar, whether God withdraws the light of his countenance from a nation or from an individual. In either case, there is no help from without; ruin and destruction follow. </div> <div class="versenum"><a href="/job/34-30.htm">Job 34:30</a></div><div class="verse">That the hypocrite reign not, lest the people be ensnared.</div><div class="comm"><span class="cmt_sub_title">Verse 30.</span> - <span class="cmt_word">That the hypocrite reign not, lest the people be ensnared</span>; rather, <span class="accented">that an ungodly man reign not</span>, <span class="accented">that a people be not a snare.</span> (So Schultens, Professor Lee, and others.) The passage is obscure from its brevity; but this seems to be the best sense. God withdraws his favour from an ungodly king or from a wicked nation, that the king may cease to injure men by his rule, and the nation cease to be a snare to its neighbours. </div> <div class="versenum"><a href="/job/34-31.htm">Job 34:31</a></div><div class="verse">Surely it is meet to be said unto God, I have borne <i>chastisement</i>, I will not offend <i>any more</i>:</div><div class="comm"><span class="cmt_sub_title">Verse 31.</span> - <span class="cmt_word">Surely it is meet to be said unto God, I have borne chastisement</span>. (So Rosenmuller and others.) If the passage be thus rendered, Elihu must be considered as, like Eliphaz (<a href="/job/5-8.htm">Job 5:8</a>), Bildad (<a href="/job/8-5.htm">Job 8:5</a>), and Zophar (<a href="/job/11-13.htm">Job 11:13-15</a>), counselling Job to submit himself to God, acknowledging his sin, accepting his punishment, and promising amendment for the future (ver. 22). But perhaps it is better to regard the passage as interrogative, and Elihu as asking - What man, among those whom God has cast down and punished, has ever sought to deprecate his wrath by contrition, confession, and promise of amendment, implying that, had they done so, God would have relented and forgiven them? (see the Revised Version). In this case no direct counsel is offered to Job; but still an indirect hint is given him. <span class="cmt_word">I will not offend any more</span>. This is preferable to the marginal rendering of the Revised Version, "though I have not offended." </div> <div class="versenum"><a href="/job/34-32.htm">Job 34:32</a></div><div class="verse"><i>That which</i> I see not teach thou me: if I have done iniquity, I will do no more.</div><div class="comm"><span class="cmt_sub_title">Verse 32.</span> - <span class="cmt_word">That which I see not, teach thou me</span>; <span class="accented">i.e.</span> "If in anything I fail to see thy will, teach thou it me. Make thy way plain before my face." If I have done iniquity, I will do no more. The hypothetical form seems to be preferred, as more acceptable to Job, who maintained his righteousness, than a positive confession of sin. </div> <div class="versenum"><a href="/job/34-33.htm">Job 34:33</a></div><div class="verse"><i>Should it be</i> according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.</div><div class="comm"><span class="cmt_sub_title">Verse 33.</span> - <span class="cmt_word">Should it be according to thy mind?</span> <span class="cmt_word">he will recompense it.</span> The two clauses should be taken together, and the translation should run, "Should God recompense" (<span class="accented">i.e.</span> make his awards) "according to <span class="accented">thy</span> pleasure'" or "as <span class="accented">thou</span> wiliest?" Elihu turns to Job and directly addresses him, "Can he expect that God will make his decrees - condemn and absolve men - just as Job thinks right?" <span class="cmt_word">Whether thou refuse</span>; rather, <span class="accented">since thou</span> <span class="accented">refusest them.</span> Job had refused to acknowledge the justice of God's awards and decisions. <span class="cmt_word">Or whether thou choose; and not I;</span> rather, <span class="accented">but thou must choose</span>, <span class="accented">and not I.</span> It is Job who must determine how he will act. Elihu, a friend, can only point out and recommend a course, as he had done in vers. 31, 32. It is for Job himself to determine what course he will take. <span class="cmt_word">Therefore speak what thou knowest</span>; <span class="accented">i.e.</span> "Say what thou hast determined on." </div> <div class="versenum"><a href="/job/34-34.htm">Job 34:34</a></div><div class="verse">Let men of understanding tell me, and let a wise man hearken unto me.</div><div class="comm"><span class="cmt_sub_title">Verse 34.</span> - <span class="cmt_word">Let men of understanding tell me, and let a wise man hearken unto me</span>. As Job does not answer him, Elihu turns to his "men of understanding" (supra, vers. 2, 10). He feels sure that he will at least have carried them with him, and that they will join in the condemnation of Job's words as wanting in true wisdom. "Men of understanding," he says, "will say unto me, yea, every wise man that heareth me will say, Job speaketh without knowledge," etc. (see the Revised Version). </div> <div class="versenum"><a href="/job/34-35.htm">Job 34:35</a></div><div class="verse">Job hath spoken without knowledge, and his words <i>were</i> without wisdom.</div><div class="comm"><span class="cmt_sub_title">Verse 35.</span> - <span class="cmt_word">Job hath spoken without knowledge, and his words were without wisdom</span>; literally, <span class="accented">not in wisdom</span>. The words intended are, of course, those in which Job has seemed to tax God with injustice (see the comment on ver. 9). </div> <div class="versenum"><a href="/job/34-36.htm">Job 34:36</a></div><div class="verse">My desire <i>is that</i> Job may be tried unto the end because of <i>his</i> answers for wicked men.</div><div class="comm"><span class="cmt_sub_title">Verse 36.</span> - <span class="cmt_word">My desire is that Job may be tried unto the end</span>; literally, <span class="accented">Would that Job were tested to the uttermost</span>! <span class="accented">-</span> "tested'" <span class="accented">i.e.</span>, as gold is tested, by the touchstone, and "to the uttermost," so that there should be no doubt as to the result. Elihu had his wish. Job was tried as severely as possible, and the issue was pronounced by God himself. "Ye have not spoken of me the thing that is right, <span class="accented">as my servant Job hath"</span> (ch. 42:8, Revised Version). <span class="cmt_word">Because of his answers for wicked men</span>; rather, <span class="accented">after the manner of wicked men</span> (comp. above, vers. 5, 6, 9.). This was the view which Elihu took of Job's rash words. </div> <div class="versenum"><a href="/job/34-37.htm">Job 34:37</a></div><div class="verse">For he addeth rebellion unto his sin, he clappeth <i>his hands</i> among us, and multiplieth his words against God.</div><div class="comm"><span class="cmt_sub_title">Verse 37.</span> - <span class="cmt_word">For he addeth rebellion unto his sin</span>. Elihu holds that it is Job's "sin" which has brought on him his chastisement, and regards his expostulations and complaints as flagrant "rebellion" against the Most High. He clappeth his hands among us; <span class="accented">i.e.</span> he applauds himself, approves of his own conduct, and, instead of repenting, makes a boast of it. <span class="cmt_word">And multiplieth his words against God.</span> Job had continued to the last (<a href="/job/31.htm">Job 31</a>.) to justify himself and protest his integrity; which, in the view of Elihu, was to tax God with injustice. <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. Copyright © 2001, 2003, 2005, 2006, 2010 by <a href="//biblesoft.com">BibleSoft, inc.</a>, Used by permission<span class="p"><br /><br /></span><a href="/">Bible Hub</a></div></div></div></div></td></tr></table></div><div id="left"><a href="../job/33.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Job 33"><img src="/left.png" name="lft" border="0" alt="Job 33" /></a></div><div id="right"><a href="../job/35.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Job 35"><img src="/right.png" name="rght" border="0" alt="Job 35" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div></td></tr></table></div><div id="rightbox"><div class="padright"><div id="pic"><iframe width="100%" height="860" scrolling="no" src="//biblescan.com/mpc/job/34-1.htm" frameborder="0"></iframe></div></div></div><div id="rightbox4"><div class="padright2"><div id="spons1"><table width="100%" border="0" cellspacing="0" cellpadding="0"><tr><td class="sp1"><br /><br /></td></tr></table></div></div></div> <div id="bot"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> <br /><br /> </div><iframe width="100%" height="1500" scrolling="no" src="/botmenubhpar.htm" frameborder="0"></iframe></div></body></html>