4 Let us make the decision for ourselves as to what is right; let us have the knowledge among ourselves of what is good.
Let all things be tested; keep to what is good;
And he gave orders to the men whom he sent, saying, This is what you are to say to all the men of Israel, Has ever an act like this been done from the day when the children of Israel came out of Egypt to this day? Give thought to it, turning it over in your minds, and give your opinion of it.
May Job be tested to the end, because his answers have been like those of evil men.
And the spirit of the Lord will be resting on him, the spirit of wisdom and good sense, the spirit of wise guiding and strength, the spirit of knowledge and of the fear of the Lord; And he will not be guided in his judging by what he sees, or give decisions by the hearing of his ears: But he will do right in the cause of the poor, and give wise decisions for those in the land who are in need; and the rod of his mouth will come down on the cruel, and with the breath of his lips he will put an end to the evil-doer. And righteousness will be the cord of his robe, and good faith the band round his breast.
And let not your behaviour be like that of this world, but be changed and made new in mind, so that by experience you may have knowledge of the good and pleasing and complete purpose of God.
Is it not certain that the saints will be the judges of the world? if then the world will be judged by you, are you unable to give a decision about the smallest things? Is it not certain that we are to be the judges of angels? how much more then of the things of this life? If then there are questions to be judged in connection with the things of this life, why do you put them in the hands of those who have no position in the church? I say this to put you to shame. Is there not among you one wise man who may be able to give a decision between his brothers?
But when Cephas came to Antioch, I made a protest against him to his face, because he was clearly in the wrong. For before certain men came from James, he did take food with the Gentiles: but when they came, he went back and made himself separate, fearing those who were of the circumcision. And the rest of the Jews went after him, so that even Barnabas was overcome by their false ways. But when I saw that they were not living uprightly in agreement with the true words of the good news, I said to Cephas before them all, If you, being a Jew, are living like the Gentiles, and not like the Jews, how will you make the Gentiles do the same as the Jews?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 34
Commentary on Job 34 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 34
Job 34:1-37.
1. answered—proceeded.
2. This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.
3. palate—(See on Job 12:11; Job 33:2).
4. judgment—Let us select among the conflicting sentiments advanced, what will stand the test of examination.
5. judgment—my right. Job's own words (Job 13:18; 27:2).
6. Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4, 5; 6:28). Maurer, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.
my wound—literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; 16:13).
without transgression—without fault of mine to deserve it (Job 16:17).
7. (Job 15:16). Image from the camel.
scorning—against God (Job 15:4).
8. Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22, 23, 30; 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.
9. with God—in intimacy (Ps 50:18, Margin).
10. The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Ro 9:14; De 32:4; Ge 18:25).
11. Partly here; fully, hereafter (Jer 32:19; Ro 2:6; 1Pe 1:17; Re 22:12).
12. (Job 8:3). In opposition to Job, Job 34:5, will not—cannot.
13. If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23).
disposed—hath founded (Isa 44:7), established the circle of the globe.
14, 15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [Umbreit], "If He had regard to himself (only), and were to gather unto Himself (Ps 104:29) man's spirit, &c. (which he sends forth, Ps 104:30; Ec 12:7), all flesh must perish together," &c. (Ge 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.
16. In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.
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).
govern—literally, "bind," namely, by authority (so "reign," 1Sa 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).
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 (Ex 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.
19. (Ac 10:34; 2Ch 19:7; Pr 22:2; Job 31:15).
20. 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 (Ex 12:29, 30).
without hand—without visible agency, by the mere word of God (so Job 20:26; Zec 4:6; Da 2:34).
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).
22. shadow of death—thick darkness (Am 9:2, 3; Ps 139:12).
23. (1Co 10:13; La 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, Ge 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.
24. break in pieces—(Ps 2:9; Job 12:18; Da 2:21).
25. 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.
26. 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; Ex 14:30; 2Sa 12:12).
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.
29. (Pr 16:7; Isa 26:3).
make trouble—rather, "condemn" (Ro 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) Ps 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; Ps 13:1).
it be done—Whether it be against a guilty nation (2Ki 18:9-12) or an individual, that God acts so.
30. Ensnared—into sin (1Ki 12:28, 30). Or rather, "enthralled by further oppression," Job 34:26-28.
31. Job accordingly says so (Job 40:3-5; Mic 7:9; Le 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 Le 5:1, 17.
offend—literally, "to deal destructively or corruptly" (Ne 1:7).
32. (Job 10:2; Ps 32:8; 19:12; 139:23, 24).
no more—(Pr 28:13; Eph 4:22).
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.
34, 35. Rather, "men … will say to me, and the wise man (Job 34:2, 10) who hearkens to me (will say), 'Job hath spoken,'" &c.
36. 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.
37. clappeth … hands—in scorn (Job 27:23; Eze 21:17).
multiplieth … words—(Job 11:2; 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.