Teks -- Job 34:17-37 (NET)

34:17 Do you really think that one who hates justice can govern? And will you declare guilty the supremely righteous One, 34:18 who says to a king, ‘Worthless man’ and to nobles, ‘Wicked men,’ 34:19 who shows no partiality to princes, and does not take note of the rich more than the poor, because all of them are the work of his hands? 34:20 In a moment they die, in the middle of the night, people are shaken and they pass away. The mighty are removed effortlessly. 34:21 For his eyes are on the ways of an individual, he observes all a person’s steps. 34:22 There is no darkness, and no deep darkness, where evildoers can hide themselves. 34:23 For he does not still consider a person, that he should come before God in judgment. 34:24 He shatters the great without inquiry, and sets up others in their place. 34:25 Therefore, he knows their deeds, he overthrows them in the night and they are crushed. 34:26 He strikes them for their wickedness, in a place where people can see, 34:27 because they have turned away from following him, and have not understood any of his ways, 34:28 so that they caused the cry of the poor to come before him, so that he hears the cry of the needy. 34:29 But if God is quiet, who can condemn him? If he hides his face, then who can see him? Yet he is over the individual and the nation alike, 34:30 so that the godless man should not rule, and not lay snares for the people.

Job Is Foolish to Rebel

34:31 “Has anyone said to God, ‘I have endured chastisement, but I will not act wrongly any more. 34:32 Teach me what I cannot see. If I have done evil, I will do so no more.’ 34:33 Is it your opinion that God should recompense it, because you reject this? But you must choose, and not I, so tell us what you know. 34:34 Men of understanding say to me– any wise man listening to me says– 34:35 that Job speaks without knowledge and his words are without understanding. 34:36 But Job will be tested to the end, because his answers are like those of wicked men. 34:37 For he adds transgression to his sin; in our midst he claps his hands, and multiplies his words against God.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Job 34:17 - Shall he

That is unrighteous.

Wesley: Job 34:17 - Govern

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 - Wicked

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

Wesley: Job 34:21 - For

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 - As

Because they are wicked men.

Wesley: Job 34:26 - In the open light

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

Wesley: Job 34:28 - Cry of the poor

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 - Whether

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 - Reign not

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

Wesley: Job 34:32 - That

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

Wesley: Job 34:33 - Should it be

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

Wesley: Job 34:33 - Therefore

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

Wesley: Job 34:34 - Let

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

Wesley: Job 34:36 - End

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

Wesley: Job 34:36 - Wicked men

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

Wesley: Job 34:37 - Addeth

He sinned before, by impatience under his afflictions, now he is grown obstinate, and instead of humbling himself for his sins, justifies himself, and accuses the blessed God.

Wesley: Job 34:37 - Clapped

Insulting and triumphing.

Wesley: Job 34:37 - Against God

In effect, though not directly.

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 - govern

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 - most just

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 - they

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

JFB: Job 34:20 - the people

Namely, of the guilty princes: guilty also themselves.

JFB: Job 34:20 - at midnight

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 hand

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 - shadow of death

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 - break in pieces

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

JFB: Job 34:25 - Therefore

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

JFB: Job 34:25 - in the night

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 - He striketh them

Chasteneth.

JFB: Job 34:26 - as

That is, because they are wicked.

JFB: Job 34:26 - sight of others

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 - make trouble

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 - hideth . . . face

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

JFB: Job 34:29 - it be done

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

JFB: Job 34:30 - Ensnared

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

JFB: Job 34:31

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

JFB: Job 34:31 - borne

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

JFB: Job 34:31 - offend

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

JFB: Job 34:32

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

JFB: Job 34:32 - no more

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

JFB: Job 34:33

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

JFB: Job 34:34-35

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

JFB: Job 34:36

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

JFB: Job 34:36 - tried

By calamities.

JFB: Job 34:36 - answers for wicked men

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

JFB: Job 34:37 - clappeth . . . hands

In scorn (Job 27:23; Eze 21:17).

JFB: Job 34:37 - multiplieth . . . words

(Job 11:2; Job 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.

Clarke: Job 34:17 - Shall - he that hateth right govern?

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?

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

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

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

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

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

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 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

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

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

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

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?

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

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

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

Clarke: Job 34:31 - Surely it is meet to be said unto God

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

Clarke: Job 34:32 - That which I see not

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

Clarke: Job 34:33 - According to thy mind? he will recompense it

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

"Then in the presence of thy tribe

According as thou art bruised shall he make it whole

But it is thine to choose, and not mine

So, what thou determinest, say.

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

Clarke: Job 34:34 - Let men of understanding tell me

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

Clarke: Job 34:35 - Job hath spoken without knowledge

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

Clarke: Job 34:36 - My desire is that Job may be tried unto the end

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

Clarke: Job 34:37 - He addeth rebellion unto his sin

He addeth rebellion unto his sin - An ill-natured, cruel, and unfounded assertion, borne out by nothing which Job had ever said or intended; and indeed, more severe than the most inveterate of his friends (so called) had ever spoken. Mr. Good makes this virulent conclusion still more virulent and uncharitable, by translating thus: -

"For he would add to his transgressions apostasy

He would clap his hands in the midst of us

Yea, he would tempest his words up to God.

There was no need of adding a caustic here; the words in the tamest translation are tart enough. Though Elihu began well and tolerantly, he soon got into the spirit, and under the mistake, of those who had preceded him in this "tempest of words.

On Job 34:30 I have referred to the case of Hegiage, governor of the Babylonian Irak, under the caliph Abdul Malec. When Hegiage was informed that the people were in a state of mutiny because of his oppressive government, before they broke out into open acts of hostility, he mounted on an eminence, and thus harangued them: - "God has given me dominion over you; if I exercise it with severity, think not that by putting me to death your condition will be mended. From the manner in which you live you must be always ill-treated, for God has many executors of his justice; and when I am dead he will send you another, who will probably execute his orders against you with more rigour. Do you wish your prince to be moderate and merciful? Then exercise righteousness, and be obedient to the laws. Consider that your own conduct is the cause of the good or evil treatment which you receive from him. A prince may be compared to a mirror; all that you see in him is the reflection of the objects which you present before him."The people immediately dropped their weapons, and quietly returned to their respective avocations. This man was one of the most valiant, eloquent, and cruel rulers of his time; he lived towards the close of the 7th century of the Christian era. He is said to have put to death 120,000 people; and to have had 50,000 in his prisons at the time of his decease. Yet this man was capable of generous actions. The following anecdote is given by the celebrated Persian poet Jami, in his Baharistan: - Hegiage, having been separated from his attendants one day in the chase, came to a place where he found an Arab feeding his camels. The camels starting at his sudden approach, the Arab lifted up his head, and seeing a man splendidly arrayed, became incensed, and said, Who is this who with his fine clothes comes into the desert to frighten my camels? The curse of Good light upon him! The governor, approaching the Arab, saluted him very civilly, with the salaam, Peace be unto thee! The Arab, far from returning the salutation, said, I wish thee neither peace, nor any other blessing of God. Hegiage, without seeming to heed what he had said, asked him very civilly "to give him a little water to drink."The Arab in a surly tone, answered, If thou desirest to drink, take the pains to alight, and draw for thyself; for I am neither thy companion nor thy slave. The governor accordingly alighted, and having drank, asked the Arab, "Whom dost thou think the greatest and most excellent of men?"The prophet sent by God, said the Arab, and thou mayest burst with spleen. "And what thinkest thou of Aaly?"returned Hegiage. No tongue can declare his excellence, said the Arab. "What,"asked Hegiage, "is thy opinion of the caliph Abdul Malec?"I believe him to be a very bad prince, replied the Arab. "For what reason?"said Hegiage. Because, said the Arab, he hath sent us for governor the most execrable wretch under heaven. Hegiage, finding himself thus characterized, was silent; but his attendants coming up, he rejoined them, and ordered them to bring the Arab with them. The next day Hegiage ordered him to be set at table with himself, and bade him "eat freely."The Arab, ere he tasted, said his usual grace, "God grant that the end of this repast may be no worse than the beginning!"While at meat the governor asked him, "Dost thou recollect the discourse we had together yesterday?"The Arab replied, God prosper thee in all things! but as to the secret of yesterday, take heed that thou disclose it not to-day. "I will not,"said Hegiage; "but thou must choose one of these two things; either acknowledge me for thy master, and I will retain thee about my person; or else I will send thee to Abdul Malec, and tell him what thou hast said of him."There is a third course, replied the Arab, preferable to those two. "Well, what is that?"said the governor. Why, send me back to the desert, and pray God that we may never see each other’ s face again. Cruel and vindictive as Hegiage was, he could not help being pleased with the frankness and courage of the man; and not only forgave him the preceding insults but ordered him 10,000 pieces of silver, and sent him back to the desert, according to his wish.

Defender: Job 34:32 - teach thou me

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

TSK: Job 34:17 - even // govern // wilt

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 // princes // regardeth // they

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 // troubled // the mighty shall be taken away // without

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 // nor // the

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 // that he // enter

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 // number // set

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 // in the // destroyed

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 // open sight of others

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 // from him // would

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 // and he

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 // when he hideth // who then can behold // whether

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

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

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

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

TSK: Job 34:30

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

TSK: Job 34:31

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

TSK: Job 34:32 - which // if

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

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

TSK: Job 34:33 - Should // according to thy mind // he will // whether thou refuse // what

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

according to thy mind : Heb. from with thee

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

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

what : Job 33:5, Job 33:32

TSK: Job 34:34 - understanding

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

TSK: Job 34:35

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

TSK: Job 34:36 - My desire is that Job may be tried // his answers

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

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

TSK: Job 34:37 - rebellion // he clappeth // multiplieth

rebellion : 1Sa 15:23; Isa 1:19, Isa 1:20

he clappeth : Job 27:23

multiplieth : Job 8:2, Job 8:3, Job 11:2, Job 11:3, Job 35:2, Job 35:3, Job 35:16, Job 42:7

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Job 34:17 - He that hateth right // Govern

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

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 // They all are the work of his hands

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 // Shall they // The people // Troubled // At midnight // Pass away // Taken away // Without hand

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 // That he should enter into judgment with God

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 // Set others in their stead

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 - He overturneth them in the night // night // So that they are destroyed

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 // In the open sight of others

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 // Would not consider // His ways

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 // He heareth the cry of the afflicted

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 // Who then can make trouble? // When he hideth his face // Who then can behold him?

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 - that the hypocrite // lest the people be insnared

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

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

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

Poole: Job 34:31 - Unto God // I have borne chastisement // I will not offend any more

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

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

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

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

Poole: Job 34:32

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

Poole: Job 34:33 - Should it // be according to thy mind? // He will recompence it // therefore speak what thou knowest

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

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

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

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

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

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

Poole: Job 34:34 - wise men // hearken

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

wise men will

hearken or assent unto me.

Poole: Job 34:35 - Without knowledge

Without knowledge foolishly and inconsiderately.

Poole: Job 34:36 - Unto the end // Because of his answers // For wicked men

Either,

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

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

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

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

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

Poole: Job 34:37 - For // He clappeth his hands // Multiplieth his words against God

He sinned before, as other ways, so by impatience under his afflictions, which may be ascribed to human infirmity; but now he is grown obstinate and incorrigible, and instead of repenting and humbling himself for his sins, he excuseth them, and justifieth himself, and accuseth the blessed God. Or thus,

For otherwise, unless he be thoroughly tried and rebuked, he will add rebellion unto his sin ; he will break forth into open rebellion against God, and (as it follows) he will clap , &c. For the Hebrew words are of the future tense, although such are oft rendered by the past tense.

He clappeth his hands in token of joy and victory, as this phrase is used, Psa 47:1 98:8 ; insulting and triumphing, not only over us, as if none of us were able to answer him, but in a sort over God himself, inasmuch as he hath again and again desired leave of God to debate his cause with or before him, and in that case did not doubt to maintain it, but could not obtain the favour or justice of a fair hearing.

Multiplieth his words against God: whereas the reverence which he oweth to God, and his infinite distance from him, should teach him to be very modest and sparing in his speeches of God, Job on the contrary poureth forth whole floods of bold and presumptuous expostulations with God, and reflections upon God’ s proceedings with him.

Haydock: Job 34:17 - Judgment

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 // Apostate

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

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 // Troubled // Hand

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

Death, or the most obscure recess. (Haydock)

Haydock: Job 34:23 - Man

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

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

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

Haydock: Job 34:26 - Sight

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

Haydock: Job 34:27 - All

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 // Men

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

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

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

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

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

Haydock: Job 34:31 - Seeing // Turn

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

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

Haydock: Job 34:33 - It

It, my iniquity. (Menochius) ---

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

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

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

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

Haydock: Job 34:36 - Father

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

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

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

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

Haydock: Job 34:37 - Fast

Fast, and pressed by arguments. (Menochius) (Calmet) ---

Hebrew, "since he adds crime (Calmet; Protestants, rebellion) to his sin, and clappeth his hands among us, and multiplieth his words against the Lord." Eliu concluding that Job was obstinate, (Haydock) invites his friends to join in prayer, that he might be still more severely chastised, to make him enter into himself. Such a strange petition might possibly proceed from charity. But Eliu had given too many proofs of passion, to allow this interpretation. Had he evinced that Job as a criminal? and were not his sorrows already too great, so that he might rather have prayed that God would alleviate them, or grant him more patience?

Gill: Job 34:17 - Shall even he that hateth right govern // and wilt thou condemn him that is most just

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 // and to princes, ye are ungodly

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 // nor regardeth the rich more than the poor // for they are all the work of his hands

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 // and the people shall be troubled at midnight // and pass away // and the mighty shall be taken away without hand

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 // and he seeth all his goings

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.

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 // that he should enter into judgment with God

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 // and set others in their stead

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 // and he overturneth them in the night // so that they are destroyed

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 // in the open sight of others

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 // and would not consider any of his ways

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 // and he heareth the cry of the afflicted

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 // and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only

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 // lest the people be ensnared

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

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

Gill: Job 34:31 - Surely it is meet to be said unto God // I have borne chastisement // I will not offend any more

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

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

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

See Mic 7:9;

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

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

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

Gill: Job 34:32 - That which I see not teach thou me // if I have done iniquity, I will do no more

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

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

Gill: Job 34:33 - Should it be according, to thy mind // he will recompense it, whether thou refuse, or whether thou choose // and not I // therefore speak what thou knowest

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

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

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

"what is of thyself God recompenses;''

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

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

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

Gill: Job 34:34 - Let men of understanding tell me // and let a wise man hearken unto me

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

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

Gill: Job 34:35 - Job hath spoken without knowledge // and his words were without wisdom

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

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

Gill: Job 34:36 - My desire is that Job may be tried unto the end // because of his answers for wicked men

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

"which art in heaven,''

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

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

Gill: Job 34:37 - For he addeth rebellion unto his sin // he clappeth his hands amongst us // and multiplieth his words against God

For he addeth rebellion unto his sin,.... Or he "may" or "will" add ^u, if he is suffered to go on at this rate, and is not stopped; as yet he has only committed, it may be charitably hoped, some sins through ignorance, error, and mistake, but if he is let alone he will proceed from evil to evil, to more ungodliness; to be guilty of presumptuous sins, of open treason and rebellion against God;

he clappeth his hands amongst us, or "he will clap"; he will either clap his hands together as expressive of extreme grief and sorrow, of the agonies of his mind; showing extravagant impatience, and pouring out his complaints in the most bitter manner, see Eze 21:14; or rather by way of joy and triumph, as having got the victory over us, see Psa 47:1;

and multiplieth his words against God, or "will multiply"; he has said too many things already against God, his justice in his dealings with him, Job 34:5; he will say more if he is not restrained. These are the reasons Elihu gives for a thorough trial and strict examination of Job; and they are taken partly from a concern for the good of Job, and partly on their account, that they might not be triumphed over, and chiefly for the glory of God.