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Job 34

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Elihu Appeals to the Wise 1–4

1
Moreover Elihu answered and said,
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Hear my words, ye wise men; And give ear unto me, ye that have knowledge.
3
For the ear trieth words, As the palate tasteth food. ​
4
Let us choose for us that which is right: Let us know among ourselves what is good.

Job's Words Are Condemned 5–9

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For Job hath said, I am righteous, And God hath taken away my right: ​
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Notwithstanding my right I am accounted a liar; My wound is incurable, though I amwithout transgression.
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What man is like Job, Who drinketh up scoffing like water,
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Who goeth in company with the workers of iniquity, And walketh with wicked men?
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For he hath said, It profiteth a man nothing That he should delight himself with God. ​

God Is Absolutely Righteous 10–15

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Therefore hearken unto me, ye men of understanding: Far be it from God, that he should do wickedness, And from the Almighty, that he should commit iniquity. ​
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For the work of a man will he render unto him, And cause every man to find according to his ways. ​
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Yea, of a surety, God will not do wickedly, Neither will the Almighty pervert justice.
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Who gave him a charge over the earth? Or who hath disposed the whole world?
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If he set his heart upon himself, Ifhe gather unto himself his spirit and his breath; ​
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All flesh shall perish together, And man shall turn again unto dust.

God's Impartial Rule and Justice 16–30

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If nowthou hastunderstanding, hear this: Hearken to the voice of my words.
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Shall even one that hateth justice govern? And wilt thou condemn him that is righteous and mighty?— ​
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Himthat saith to a king, Thou art vile, Orto nobles, Ye arewicked;
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That respecteth not the persons of princes, Nor regardeth the rich more than the poor; For they all are the work of his hands. ​
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In a moment they die, even at midnight; The people are shaken and pass away, And the mighty are taken away without hand.
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For his eyes are upon the ways of a man, And he seeth all his goings.
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There is no darkness, nor thick gloom, Where the workers of iniquity may hide themselves. ​
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For he needeth not further to consider a man, That he should go before God in judgment.
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He breaketh in pieces mighty men in ways past finding out, And setteth others in their stead.
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Therefore he taketh knowledge of their works; And he overturneth them in the night, so that they are destroyed.
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He striketh them as wicked men In the open sight of others;
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Because they turned aside from following him, And would not have regard in any of his ways:
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So that they caused the cry of the poor to come unto him, And he heard the cry of the afflicted.
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When he giveth quietness, who then can condemn? And when he hideth his face, who then can behold him? Alike whether it be done unto a nation, or unto a man: ​
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That the godless man reign not, That there be none to ensnare the people. ​

A Call for Repentance 31–37

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For hath any said unto God, I have bornechastisement, I will not offend any more: ​
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That which I see not teach thou me: If I have done iniquity, I will do it no more?
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Shall his recompense be as thou wilt, that thou refusest it? For thou must choose, and not I: Therefore speak what thou knowest. ​
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Men of understanding will say unto me, Yea, every wise man that heareth me:
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Job speaketh without knowledge, And his words are without wisdom. ​
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Would that Job were tried unto the end, Because of his answering like wicked men. ​
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For he addeth rebellion unto his sin; He clappeth his hands among us, And multiplieth his words against God.

Bible text: American Standard Version (1901) · Public domain

Study Notes for Job 34

Verse 3

the ear trieth words — Elihu uses Job's own saying (12:11), 'Doth not the ear try words? and the mouth taste his meat?', as the rule for weighing what he says. 'Trieth' is bachan, the verb for testing metal. Heb 5:14 speaks of senses 'exercised to discern both good and evil'.

Verse 5

God hath taken away my judgment — These are Job's words in 27:2, 'who hath taken away my judgment', with the same verb sur, to turn aside or remove. 'Judgment' is mishpat, a verdict or a right. 'I am righteous' (tsadaq) is the claim Elihu answers in 33:12, 'thou art not just'.

Verse 9

It profiteth a man nothing — 'Profiteth' is sakan, to be of use, the verb of Eliphaz's 'Can a man be profitable unto God?' (22:2) and used again in 35:3. 'Delight himself' is ratsah, to be pleased with or to find favour. Mal 3:14 gives a similar charge: 'It is vain to serve God'.

Verse 10

far be it from God — 'Far be it' is chalilah, a strong refusal found in Gen 18:25, 'That be far from thee… Shall not the Judge of all the earth do right?' and in Job's 'God forbid' (27:5). 'Wickedness' is resha and 'iniquity' evel, the word of Deut 32:4, 'without iniquity, just and right is he'.

Verse 11

the work of a man shall he render — 'Render' is shalam, to repay or make whole, the verb returning in v.33. 'Ways' is orach, a trodden path. Ps 62:12 states the principle, 'thou renderest to every man according to his work', and Paul repeats it: 'Who will render to every man according to his deeds' (Rom 2:6).

Verse 14

his spirit and his breath — These are ruach and neshamah, the same two words as in 33:4. 'Gather' is asaph, to take in or take away. Ps 104:29 says it of every creature: 'thou takest away their breath, they die, and return to their dust'. Life is the LORD's to give and to take back.

Verse 17

him that is most just — 'Govern' is chabash, to bind up, here to hold under rule; 'most just' is tsaddiq kabbir, the righteous and mighty one. Elihu argues that one who hated right could not rule, and he who rules all is just, as Abraham held: 'Shall not the Judge of all the earth do right?' (Gen 18:25).

Verse 19

accepteth not the persons of princes — Literally he does not 'lift the face' (nasa panim) of princes. 'Rich' is shoa, an opulent or noble man. The reason given, 'they all are the work of his hands', is that of Prov 22:2, 'the LORD is the maker of them all'. Peter draws the same line: 'God is no respecter of persons' (Acts 10:34).

Verse 22

nor shadow of death — Tsalmaveth, deep darkness, a word Job used often, as of what God 'bringeth out to light' (12:22). No darkness hides 'the workers of iniquity' (pa'al aven). Heb 4:13 says it of every creature: 'not manifest in his sight: but all things are naked and opened unto the eyes of him'.

Verse 29

when he hideth his face — 'Hideth his face' (sathar panim) is the phrase Job used in 13:24, 'Wherefore hidest thou thy face'. 'Behold' is shur, to look at, as in 33:14 and 33:27. Elihu says no one can look on him then, 'whether it be done against a nation, or against a man only'. 'Giveth quietness' is shaqat, to be at rest.

Verse 30

That the hypocrite reign not — 'Hypocrite' is chaneph, the godless, the word of Bildad's 'the hypocrite's hope shall perish' (8:13); it also appears in 15:34, 20:5, 27:8 and 36:13. 'Ensnared' is from moqesh, a snare. The cost to the people is stated in Prov 29:2: 'when the wicked beareth rule, the people mourn'.

Verse 31

I have borne chastisement — 'Borne' is nasa, to lift or carry, the verb of Mic 7:9, 'I will bear the indignation of the LORD, because I have sinned against him'. 'Offend' is chabal, to act corruptly, literally to bind or twist. The words stand beside the confession of 33:27 as what is 'meet to be said unto God'.

Verse 33

he will recompense it — 'Recompense' is shalam, the verb of 'render' in v.11. Elihu asks whether God's repayment should follow Job's measure ('according to thy mind'). 'Speak what thou knowest' (yada) is an invitation to reply, as in 33:32, 'speak, for I desire to justify thee'.

Verse 35

without knowledge — 'Knowledge' is da'ath, and 'without knowledge' returns in 35:16 and in the LORD's own question, 'Who is this that darkeneth counsel by words without knowledge?' (38:2). Job takes it up in 42:3, 'therefore have I uttered that I understood not'. 'Wisdom' is sakal, to act with insight.

Verse 36

tried unto the end — 'Tried' is bachan, to test metal, the verb of 'trieth' in v.3 and of Job's own 'when he hath tried me, I shall come forth as gold' (23:10). 'Unto the end' is netsach, what lasts. Elihu wants the trial to go on because of Job's answers 'for wicked men', literally men of aven, iniquity.