Job 34:16–37

Elihu here addresses himself more directly to Job. He had spoken to the rest (Job 34:10) as men of understanding; now, speaking to Job; he puts an if upon his understanding: If thou hast understanding, hear this and observe it, Job 34:16. I. Hear this, That God is not to be quarrelled with for any thing that he does. It is daring presumption to arraign and condemn God's proceedings, as Job had done by his discontents. It was, 1. As absurd as it would be to advance one to power that is a professed enemy to justice: Shall even he that hates right govern? Job 34:17. The righteous Lord so loves righteousness that, in comparison with him, even Job himself, though a perfect and upright man, might be said to hate right; and shall he govern? Shall he pretend to direct God or correct what he does? Shall such unrighteous creatures as we are give law to the righteous God? or must he take his measures from us? When we consider the corruption of our nature, and the contrariety there is in us to the eternal rule of equity, we cannot but see it to be an impudent impious thing for us to prescribe to God. 2. It was as absurd as it would be to call a most righteous innocent person to the bar, and to give judgment against him, though it appeared ever so plainly, upon the trial, that he was most just: Wilt thou condemn him that is righteous in all his ways, and cannot but be so? 3. It is more absurd and unbecoming than it would be to say to a sovereign prince, Thou art wicked, and to judges upon the bench, You are ungodly, Job 34:18. This would be looked upon as an insufferable affront to majesty and to magistracy; no king, no prince, would bear it. In favour of government, we presume it is a right sentence that is passed, unless the contrary be very evident; but, whatever we think, it is not fit to tell a king to his face that he is wicked. Nathan reproved David by a parable. But, whatever a high priest or a prophet might do, it is not for an ordinary subject to make so bold with the powers that are. How absurd is then to say so to God - to impute iniquity to him, who, having no respect of persons, is in no temptation to do an unjust thing! He regardeth not the rich more than the poor, and therefore it is fit he should rule, and it is not fit we should find fault with him, Job 34:19. Note, Rich and poor stand upon the same level before God. A great man shall fare never the better, nor find any favour, for his wealth and greatness; nor shall a poor man fare ever the worse for his poverty, nor an honest cause be starved. Job, now that he was poor, should have as much favour with God, and be as much regarded by him, as when he was rich; for they are all the work of his hands. Their persons are so: the poor are made by the same hand, and of the same mould, as the rich. Their conditions are so: the poor were made poor by the divine providence, as well as the rich made rich; and therefore the poor shall fare never the worse for that which is their lot, not their fault. II. Hear this, That God is to be acknowledged and submitted to in all that he does. Divers considerations Elihu here suggests to Job, to beget in him great and high thoughts of God, and so to persuade him to submit and proceed no further in his quarrel with him. 1. God is almighty, and able to deal with the strongest of men when he enters into judgment with them (Job 34:20); even the people, the body of a nation, though ever so numerous, shall be troubled, unhinged, and put into disorder, when God pleases; even the mighty man, the prince, though ever so honourable, ever so formidable among men, shall, if God speak the word, be taken away out of his throne, nay, out of the land of the living; they shall die; they shall pass away. What cannot he do that has all the powers of death at his command? Observe the suddenness of this destruction: In a moment shall they die. It is not a work of time, with God, to bring down his proud enemies, but, when he pleases, it is soon done; nor is he bound to give them warning, no, not an hour's warning. This night thy soul shall be required. Observe the season of it: They shall be troubled at midnight, when they are secure and careless, and unable to help themselves; as the Egyptians when their first-born were slain. This is the immediate work of God: they are taken away, without hand, insensibly, by secret judgments. God can himself humble the greatest tyrant, without the assistance or agency of any man. Whatever hand he sometimes uses in the accomplishing of his purposes, he needs none, but can do it without hand. Nor is it one single mighty man only that he can thus overpower, but even hosts of them (Job 34:24): He shall break in pieces mighty men without number; for no combined power can stand it out against Omnipotence. Yet, when God destroys tyranny, he does not design anarchy; if those are brought down that ruled ill, it does not therefore follow that people must have no rulers; for, when he breaks mighty men, he sets others in their stead, that will rule better, or, if they do not, he overturns them also in the night, or in a night, so that they are destroyed, Job 34:25. Witness Belshazzar. Or, if he designs them space to repent, he does not presently destroy them, but he strikes them as wicked men, Job 34:26. Some humbling mortifying judgments are brought upon them; these wicked rulers are stricken as other wicked men, as surely, as sorely, stricken in their bodies, estates, or families, and this for warning to their neighbours; the stroke is given in terrorem - as an alarm to others, and therefore is given in the open sight of others, that they also may see and fear, and tremble before the justice of God. If kings stand not before him, how shall we stand! 2. God is omniscient, and can discover that which is most secret. As the strongest cannot oppose his arm, so the most subtle cannot escape his eye; and therefore, if some are punished either more or less than we think they should be, instead of quarrelling with God, it becomes us to ascribe it to some secret cause known to God only. For, (1.) Every thing is open before him (Job 34:21): His eyes are upon the ways of man; not only they are within reach of his eye, so that he can see them, but his eye is upon them, so that he actually observes and inspects them. He sees us all, and sees all our goings; go where we will, we are under his eye; all our actions, good and evil, are regarded and recorded and reserved to be brought into judgment when the books shall be opened. (2.) Nothing is or can be concealed from him (Job 34:22): There is no darkness nor shadow of death so close, so thick, so solitary, so remote from light or sight as that in it the workers of iniquity may hide themselves from the discovering eye and avenging hand of the righteous God. Observe here, [1.] The workers of iniquity would hide themselves if they could from the eye of the world for shame (and that perhaps they may do), and from the eye of God for fear, as Adam among the trees of the garden. The day is coming when mighty men, and chief captains, will call to the rocks and mountains to hide them. [2.] They would gladly be hid even by the shadow of death, be hid in the grave, and lie for ever there, rather than appear before the judgment-seat of Christ. (3.) It is in vain to think of flying from God's justice, or absconding when his wrath is in pursuit of us. The workers of iniquity may find ways and means to hide themselves from men, but not from God: He knows their works (Job 34:25), both what they do and what they design. 3. God is righteous, and, in all his proceedings, goes according to the rules of equity. Even when he is overturning mighty men, and breaking them in pieces, yet he will not lay upon man more than right, Job 34:23. As he will not punish the innocent, so he will not exact of those that are guilty more than their iniquities deserve; and of the proportion between the sin and the punishment Infinite Wisdom shall be the judge. He will not give any man cause to complain that he deals hardly with him, nor shall any man enter into judgment with God, or bring an action against him. If he do, God will be justified when he speaks and clear when he judges. Therefore Job was very much to be blamed for his complaints of God, and is here well-advised to let fall his action, for he would certainly be cast or non-suited. It is not for man ever to purpose to enter into judgment with the Omnipotent; so some read the whole verse. Job had often wished to plead his cause before God. Elihu asks, "To what purpose? The judgment already given concerning thee will certainly be affirmed; no errors can be found in it, nor any exceptions taken to it, but, after all, it must rest as it is." All is well that God does, and will be found so. To prove that when God destroys the mighty men, and strikes them as wicked men, he does not lay upon them more than right, he shows what their wickedness was (v. 27, 28); and let any compare that with their punishment, and then judge whether they did not deserve it. In short, these unjust judges, whom God will justly judge, neither feared God nor regarded man, Luk 18:2. (1.) They were rebels to God: They turned back from him, cast off the fear of him, and abandoned the very thoughts of him; for they would not consider any of his ways, took no heed either to his precepts or to his providences, but lived without God in the world. This is at the bottom of all the wickedness of the wicked, they turn back from God; and it is because they do not consider, not because they cannot, but because they will not. From inconsideration comes impiety, and thence all immorality. (2.) They were tyrants to all mankind, Job 34:28. They will not call upon God for themselves; but they cause the cry of the poor to come to him, and that cry is against them. They are injurious and oppressive to the poor, wrong them, crush them, impoverish them yet more, and add affliction to the afflicted, who cry unto God, make their complaint to him, and he hears them and pleads their cause. Their case is bad who have the prayers and tears of the poor against them; for the cry of the oppressed will, sooner or later, draw down vengeance on the heads of the oppressors, and no one can say that this is more than right, Exo 22:23. 4. God has an uncontrollable dominion in all the affairs of the children of men, and so guides and governs whatever concerns both communities and particular persons, that, as what he designs cannot be defeated, so what he does cannot be changed, Job 34:29. Observe, (1.) The frowns of all the world cannot trouble those whom God quiets with his smiles. When he gives quietness who then can make trouble? Job 34:29. This is a challenge to all the powers of hell and earth to disquiet those to whom God speaks peace, and for whom he creates it. If God give outward peace to a nation, he can secure what he gives, and disable the enemies of it to give it any disturbance. If God give inward peace to a man only, the quietness and everlasting assurance which are the effect of righteousness, neither the accusations of Satan nor the afflictions of this present time, no, nor the arrests of death itself, can give trouble. What can make those uneasy whose souls dwell at ease in God? See Phi 4:7. (2.) The smiles of all the world cannot quiet those whom God troubles with his frowns; for if he, in displeasure, hide his face, and withhold the comfort of his favour, who then can behold him? that is, Who can behold a displeased God, so as to bear up under his wrath or turn it away? Who can make him show his face when he resolves to hide it, or see through the clouds and darkness which are round about him? Or, Who can behold a disquieted sinner, so as to give him effectual relief? Who can stand a friend to him to whom God is an enemy? None can relieve the distresses of the outward condition without God. If the Lord do not help thee, whence shall I? Kg2 6:27. Nor can any relieve the distr…

"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 (Sa2 23:3). govern--literally, "bind," namely, by authority (so "reign," Sa1 9:17, Margin). UMBREIT translates for "govern, repress wrath, namely, against Job for his accusations. most just--rather, "Him who is at once mighty and just" (in His government of the world).

In these verses, I. Elihu instructs Job what he should say under his affliction, Job 34:31, Job 34:32. Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction, Pro 6:23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job's other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job, 1. To humble himself before God for his sins, and to accept the punishment of them: "I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness." Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good. 2. To pray to God to discover his sins to him (Job 34:32): "That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully." A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him. 3. To promise reformation (Job 34:31): I will not offend any more. "If I have done iniquity (or seeing that I have), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future." This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God's design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow. II. He reasons with him concerning his discontent and uneasiness under his affliction, Job 34:23. We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows, 1. That it is absurd and unreasonable to expect this: "Should it be according to thy mind? No, what reason for that?" Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God's mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God's mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many. 2. That it is in vain, and to no purpose, to expect it: "He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse," that is, "to prescribe to God and except against what he does, so will not I - I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God's hand, not in mine." III. He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said. 1. He would have the matter thoroughly examined, and brought to an issue (Job 34:36): "My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it." Many understand it of his trial by afflictions: "Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained." 2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read v. 36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, "O my Father who art in heaven! let Job be tried till he be subdued." When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Heb 12:7. (2.) He appeals to the by-standers (Job 34:34): "Let men of understanding tell me whether they can put any more favourable construction upon Job's words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi - I have done wrong." In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, Job 34:35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself (He speaks as one of the foolish men speak) and for the same reason, Shall we not receive evil as well as good at God's hand? Job 2:10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God's wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God's enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God's friends, and hectored over them: "He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all." To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Haereticus esse nolo - I may fall into error, but I will not plunge into heresy.

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.

they--"the rich" and "princes" who offend God. the people--namely, of the guilty princes: guilty also themselves. at midnight--image from a night attack of an enemy on a camp, which becomes an easy prey (Exo 12:29-30). without hand--without visible agency, by the mere word of God (so Job 20:26; Zac 4:6; Dan 2:34).

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; Ch2 16:9; Jer 32:19).

(Co1 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.

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

He striketh them--chasteneth. as--that is, because they are wicked. 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; Sa2 12:12).

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.

(Pro 16:7; Isa 26:3). 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. hideth . . . face-- (Job 23:8-9; Psa 13:1). it be done--Whether it be against a guilty nation (Kg2 18:9-12) or an individual, that God acts so.

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). borne--namely, the penalty of sin, as in Lev 5:1, Lev 5:17. offend--literally, "to deal destructively or corruptly" (Neh 1:7).

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.

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.

Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job. tried--by calamities. answers for wicked men--(See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.

clappeth . . . hands--in scorn (Job 27:23; Eze 21:17). 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. Next: Job Chapter 35

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

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 2 Samuel 23:3, Romans 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 Hosea 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. (b) "obligabit", Montanus; so Junius and Tremellius, Piscator, Cocceius, Michaelis. (c) "An nasum osor judicii fraenabit?" Schultens.

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, 2 Samuel 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.

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, Acts 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, 1 Samuel 2:7; instances follow proving this, that God is no respecter of persons on account of outward circumstances.

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 Genesis 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 Psalm 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 Daniel 8:25.

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 Psalm 139:1.

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, Matthew 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.

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.

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, 1 Samuel 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. (d) "absque inquisitione", Beza, Mercerus; "sine investigatione", Michaelis; so Cocceius, Schultens. (e) "et stare faciet", Pagninus, Montanus, V. L. so Mercerus, Drusius, Cocceius, Schultens.

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, Exodus 12:30; and Pharaoh and his host were drowned in the Red sea in the night, Exodus 15:4; and the Assyrian army were destroyed by an angel in one night, 2 Kings 19:35; and Belshazzar was killed in the night, and the Babylonian empire translated to the Medes and Persians at the same time, Daniel 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.

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. (f) "in loco videntium", V. L. Pagninus, Montanus, Piscator, Michaelis; "in loco spectantium", Beza, Cocceius, Schultens.

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.

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.

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 Romans 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?

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.

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 Micah 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. (g) "non corrumpam", Montanus, Mercerus, Piscator. (h) "Non disrumpam", Beza. (i) "Non pignerabo", Cocceius; "non pigneratus eram", Schultens. Vid. Gusset. Ebr. Comment. p. 238. (k) Tigurine version, Vatablus, Junius and Tremellius.

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.

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.'' (l) "ecce de tuo rependit illud", Schultens. (m) Junius and Tremellius, Grotius.

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. (n) "dicent"; Junius and Tremellius, Piscator, Vatablus, Mercerus, Drusius, Cocceius, Michaelis, Schultens: so Broughton.

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.

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", Romans 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 Acts 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. (o) "pro" "adducam", so some in Codurcus: "haec autem in medio affero", Tigurine version; "adduco", Schultens. (p) P. Abraham Peritsol, Simeon Bar Tzemach, Sephorno. (q) Jarchi, Aben Ezra, Ben Gersom. (r) Junius & Tremellius, Piscator, Vatablus, Drusius, Cocceius; so V. L. (s) Hodge's Elihu. (t) So Hieron. Trad. Heb. fol. 75. I.

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 Ezekiel 21:14; or rather by way of joy and triumph, as having got the victory over us, see Psalm 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. (u) "addet"; Montanus, Mercerus, Drusius, Cocceius, so in the next clauses.

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

(Act 10:34; Ch2 19:7; Pro 22:2; Job 31:15).

shadow of death--thick darkness (Amo 9:2-3; Psa 139:12).

break in pieces-- (Psa 2:9; Job 12:18; Dan 2:21).

Ensnared--into sin (Kg1 12:28, Kg1 12:30). Or rather, "enthralled by further oppression," Job 34:26-28.

(Job 10:2; Psa 32:8; Psa 19:12; Psa 139:23-24). no more-- (Pro 28:13; Eph 4:22).