Job 34 He accuseth Job for charging God with injustice, Job 34:1–9. God, the almighty Disposer, Governor, and Judge of the world, cannot be unjust, Job 34:10–17.

O ye wise men, who are here present, do you judge of the truth and reason of what I have said, and am further to say; for I am willing to submit all to the judgment of the truly wise.

i.e. Man’s mind judgeth Of things spoken and heard. The ear, the sense of discipline, is put for the mind, to which things are conveyed by it. See Poole “Job 12:11”.

Judgment, i.e. justice and equity; judgment being oft synecdochically used for just judgment, as Job 8:3, Job 19:7, Job 32:9, Ps. 37:28. Let us not contend for victory, but only for truth and justice.

I am righteous; either, 1. I am perfectly righteous. But this Job did not say, but the contrary, Job 9:2–3, Job 14:4. Or, 2. I am a sincere person, no hypocrite, as my friends made me. But this Elihu doth not deny. Or, 3.

Should I lie against my right? so Job had said in effect, Job 27:4–6. Should I falsely accuse myself of such sins of which I am no way conscious to myself? Should I betray mine own cause, and deny my integrity, and say that I deserved worse than I have done? Without transgression, i.e.

i.e. Abundantly and greedily; who doth so oft and so easily break forth into scornful and contemptuous expressions, not only against his friends, but in some sort even against God himself, whom he foolishly and insolently chargeth with dealing rigorously with him.

Although I dare not say, as his three friends do, that he is a wicked man, yet in this matter he speaks and acts like one of them.

He hath said; not absolutely and in express terms, but by unforced consequence, and as concerning this life, and with reference to himself; because he said that good men were no less, nay, sometimes more, miserable here than the wicked, Job 9:22, Job 30:26, and that for his part he was no gainer as…

Ye men of understanding; you who are present, and understand these things, do you judge between Job and me. Far be it from God that he should do wickedness: this I must lay down as a principle, that the righteous and holy God neither doth nor can deal unjustly with Job, or with any man, as Job…

The work, i.e. the reward of his work, or according to his work. Job’s afflictions, though great and sharp, are not undeserved, but justly inflicted upon him, both for his original corruption, and for many actual transgressions, which are manifest to God, though Job, through his partiality, may not…

As Job hath wickedly affirmed. For the phrase, See Poole “Job 8:3”.

Over the earth, i.e. over the inhabitants of the earth, to rule them according to his laws, and to give an account to him of it. Who or where is his superior that made the world, and then delivered the government of it to God? There is no such person.

Upon man, Heb. upon him, i.e. man, as may seem probable from Job 34:11, Job 34:15, where man is expressed; and from the next clause of this verse, where he speaks of that spirit and breath which is in man.

All flesh, i.e. every man, who is called flesh, Gen. 6:3, Gen. 6:17, Isa. 40:6. Together, or, alike, without any exception, be they great or mean, wise or foolish, good or bad; if God design to destroy them, they cannot withstand his power, but must needs perish by his stroke.

As thou art a man of understanding, hear and consider what I say.

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…

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, Ex. 22:28.

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…

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.

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,…

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.

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.

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.

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, Isa. 61:7.

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.

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.

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.

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.

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…

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.

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…

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.

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.

Without knowledge; foolishly and inconsiderately.

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.

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.