TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 34:10–15. His three-level outline is real structure in the source text, so it is rendered as structure.
The scope of Elihu's discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: "Hearken to me, you men of understanding (Job 34:10), and show yourselves to be intelligent by assenting to this which I say." And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God's proceedings. Now observe in these verses,
I.How plainly this truth is laid down, both negatively and positively.
1.He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity, Job 34:10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (Job 34:12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai - God all-sufficient, and therefore he cannot be tempted with evil (Jam 1:13), to do an unrighteous thing.
2.He ministers justice to all (Job 34:11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.
II.How warmly it is asserted,
1.With an assurance of the truth of it: Yea, surely, Job 34:12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly.
2.With an abhorrence of the very thought of the contrary (Job 34:10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.
III.How evidently it is proved by two arguments:
1.His independent absolute sovereignty and dominion (Job 34:13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other.
(1.)It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right? Gen 18:25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him? Rom 3:5, Rom 3:6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God's dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns?
(2.)It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.
2.His irresistible power (Job 34:14): If he set his heart upon man, to contend with him, much more if (as some read it) he set his heart against man, to ruin him, if he should deal with man either by summa potestas - mere sovereignty, or by summum jus - strict justice, there were no standing before him; man's spirit and breath would soon be gone and all flesh would perish together, Job 34:15. Many men's honesty is owing purely to their impotency; they do not do wrong because they cannot support it when it is done, or it is not in their power to do it. But God is able to crush any man easily and suddenly, and yet does not by arbitrary power crush any man, which therefore must be attributed to the infinite perfection of his nature, and that is immutable. See here,
(1.)What God can do with us. He can soon bring us to dust; there needs not any positive act of his omnipotence to do it; if he do but withdraw that concurrence of his providence by which we live, if he gather unto himself that spirit and breath which was from his hand at first and is still in his hand, we expire immediately, like an animal in an air-pump when the air is exhausted.
(2.)What he may do with us without doing us wrong. He may recall the being he gave, of which we are but tenants at will, and which also we have forfeited; and therefore, as long as that is continued of his mere favour, we have no reason to cry out of wrong, whatever other comforts are removed.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“Therefore, hear me, you who have sense, far be it from God that he should do wickedness. For according to their deeds he will repay them.” Since, according to the rules of debating, it is easier, in general, that they both lie rather than saying the truth. Here, as they speak against each other, it is nonetheless proven that the arguments of both are true. In fact, what Elihu says cannot be completely proved by holy Job to be false, and what Job asserts cannot be proven to be untrue. Therefore the fact that God repays according to the deeds of each one, though not in everybody, can be proven in many; on the other hand, Job is convinced by testimonies that God does not repay [many]. So, in a sense, it is evident that what both say is true: according to Elihu, [God] does not repay everybody; according to Job, he did not repay many.
Behold again that, puffed up by pride and haughtiness, he seeks for those only who are able to follow him, by understanding him properly; and thus bursts out with what he was thinking of.
Continue studying Job 34:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Job 34:10 encapsulates Elihu's unwavering assertion of God's absolute moral perfection and inability to act wickedly or unjustly. This pivotal declaration serves as a theological cornerstone in his discourse, directly challenging the flawed perspectives of Job, who felt God was arbitrary in his suffering, and his friends, who rigidly attributed Job's plight solely to specific sin. Elihu's statement establishes a foundational premise for understanding divine justice and sovereignty in the complex face of human suffering.
Context
Literary Context
This verse is strategically placed within Elihu's extensive monologue, spanning Job 32 through Job 37. Elihu emerges as a younger, yet confident, voice after Job and his three friends have exhausted their arguments, each failing to provide a satisfactory theological framework for Job's inexplicable suffering. He positions himself as a divinely inspired arbiter, claiming impartiality and a deeper understanding than his elders, as articulated in Job 32:6-9. Elihu's discourse systematically critiques Job's self-righteous laments and the friends' simplistic retributive theology. Job 34:10 functions as Elihu's foundational theological premise, an unshakeable truth about God's character, upon which he meticulously constructs his subsequent arguments concerning divine justice, sovereignty, and the often-mysterious purposes of suffering. It directly refutes any implication, however subtle, from Job's complaints that God could be unjust or arbitrary.
Historical & Cultural Context
The book of Job is set in the ancient Near East, a region where the problem of suffering (theodicy) was a pervasive philosophical and theological challenge. In many ANE cultures, suffering was commonly and directly attributed to divine punishment for sin, a view largely, though simplistically, held by Job's friends. However, the narrative of Job profoundly challenges this narrow retributive theology. Elihu's emphatic statement in Job 34:10 resonates with and elevates a distinctively biblical understanding of God's character that transcends typical ANE polytheistic deities, who were often depicted as capricious, morally ambiguous, or even malevolent. The address to "men of understanding" (Hebrew: ʾanšê lēḇāḇ) indicates an appeal to those with wisdom, discernment, and intellectual capacity, characteristic of the broader wisdom literature tradition. This context underscores that comprehending God's absolute righteousness is not merely an academic exercise but a foundational truth essential for navigating the profound complexities of life and suffering with faith.
Key Themes
The central and most prominent theme in Job 34:10 is the absolute righteousness and impeccability of God. Elihu emphatically declares that God is inherently good, just, and utterly incapable of wrongdoing or injustice. This truth directly confronts the theme of theodicy, which is the theological endeavor to reconcile God's goodness and omnipotence with the undeniable existence of evil and suffering in the world. By asserting God's perfect character, Elihu lays the groundwork for understanding that suffering, while often mysterious and painful, is never a result of divine malice, caprice, or injustice. This verse also significantly contributes to the theme of divine sovereignty, highlighting that God's ultimate control over all creation and all circumstances is always exercised with perfect moral integrity and unwavering justice. Furthermore, it underscores the pervasive theme of human wisdom versus divine wisdom, suggesting that human understanding is inherently limited and frequently fails to grasp the depths of God's righteous ways, hence the critical need for a foundational trust in His unimpeachable character, a truth echoed throughout the broader narrative of the book of Job.
Exposition and Analysis
Key Word Analysis
This term (H2486) is a powerful Hebrew interjection, often translated as "God forbid!" or "by no means!" Derived from a root meaning "to profane," it literally implies "for a profaned thing," used as an emphatic expression of repudiation or abhorrence. Its inclusion in Job 34:10 underscores the absolute impossibility and deep moral revulsion Elihu feels at the mere suggestion that God could act wickedly. It leaves no room for doubt or compromise regarding God's moral perfection.
This term (H7562) denotes moral wrong, guilt, or injustice, specifically referring to a state of being morally corrupt or actively committing evil. In the context of the verse, its use emphatically denies any possibility of God engaging in actions that are inherently evil, unjust, or morally perverse. It signifies a complete and utter absence of active wrongdoing, malice, or moral corruption on God's part.
This term (H5766), also appearing as ʻāwel or ʻawlāh, signifies perversity, injustice, or wrongdoing, often implying a deviation from what is right, straight, or equitable. It refers to a distortion of justice or a moral crookedness. Paired with "wickedness," it reinforces the idea that God is not only incapable of committing active evil but also of any moral deviation, unfairness, or perversion of justice. God's character is perfectly straight and true.
Verse Breakdown
"Therefore hearken unto me, ye men of understanding:"
Elihu initiates his profound statement with an authoritative and direct summons. He addresses those who possess discernment and wisdom (lēḇāḇ often referring to the mind or heart as the seat of understanding and moral judgment). This is not merely a call for attention but an earnest invitation to engage with a foundational theological truth, implying that his subsequent declaration is worthy of serious consideration and intellectual grasp by those capable of discerning it.
"far be it from God, [that he should do] wickedness;"
This clause presents a powerful, absolute negation regarding God's character. Using the emphatic "far be it from," Elihu declares that it is utterly abhorrent and impossible for God (ʼêl), the supreme divine being, to engage in reshaʻ, or active moral wrong. This sets a non-negotiable standard for God's character, asserting His inherent purity, holiness, and absolute inability to be the source or perpetrator of evil. It is an ontological impossibility for God to be wicked.
"and [from] the Almighty, [that he should commit] iniquity."
This is a parallel statement that reinforces and expands upon the preceding clause through synonymous parallelism. "The Almighty" (Shadday) is another common divine title, emphasizing God's power, self-sufficiency, and sovereignty. Elihu asserts that it is equally impossible for the Almighty to commit ʻevel or ʻawlāh, meaning any form of injustice, perversity, or deviation from what is right. The parallelism underscores the comprehensive nature of God's moral perfection, covering both active wrongdoing and any form of moral crookedness, unfairness, or distortion of justice.
Literary Devices
Job 34:10 employs several potent literary devices to convey its profound theological message with maximum impact. Synonymous parallelism is prominently featured, where the second half of the verse ("and [from] the Almighty, [that he should commit] iniquity") echoes and reinforces the meaning of the first half ("far be it from God, [that he should do] wickedness"). This repetition, using different but related divine titles ("God" and "the Almighty") and terms for moral evil ("wickedness" and "iniquity"), amplifies the emphatic denial of any moral flaw in God's character. The phrase "far be it from" functions as a strong rhetorical exclamation, serving as an immediate and absolute repudiation of the idea that God could act unjustly. This device not only states a truth but also conveys Elihu's fervent conviction and indignation at any suggestion to the contrary. Furthermore, Elihu's direct address to "ye men of understanding" is a form of apostrophe and an appeal to wisdom, inviting his audience to critically evaluate the theological claims based on their own discernment, thereby lending weight and authority to his profound pronouncement.
Theological and Thematic Connections
Job 34:10 serves as a bedrock theological statement, affirming God's absolute moral purity and inviolable justice. This truth is foundational to all sound theology, asserting that God's actions are always consistent with His holy and righteous character. It refutes any notion of divine capriciousness, malevolence, or complicity in evil, providing an essential anchor for faith, especially in the face of suffering or perceived injustice. The impeccability of God means that His commands are inherently good, His judgments are always just, and His character provides the ultimate standard for morality. This truth is not merely an abstract doctrine but a vital source of comfort and unwavering trust for believers, assuring them that even when circumstances are bewildering, the One who governs all things is perfectly good and just. This profound truth about God's character resonates throughout the entire biblical narrative:
Reflection and Application
Job 34:10 offers profound comfort and a robust theological anchor for all who grapple with the complexities of life, particularly suffering and perceived injustice. In a world often marked by pain, moral ambiguity, and seemingly inexplicable events, this verse reminds us that God is never the author of evil, nor does He act unjustly or arbitrarily. Our trials are not the result of divine malice or capricious punishment for unknown sins. This truth calls us to trust implicitly in God's character even when we cannot trace His hand or fully comprehend His intricate ways. It shifts our focus from the perplexing "why" of suffering to the unwavering "who" of God – a God who is perfectly good, just, and eternally faithful. This understanding empowers believers to endure adversity with steadfast hope, knowing that our ultimate well-being is overseen by a perfectly righteous and benevolent Creator. It also provides a solid foundation for our own moral compass, as God's flawless character becomes the supreme standard for our ethical living and our fervent pursuit of justice and righteousness in a broken world.
Questions for Reflection
FAQ
Why does Elihu emphasize this point so strongly, particularly after Job and his friends have spoken?
Elihu emphasizes God's absolute righteousness so strongly because it is the foundational truth that both Job and his friends have, in different ways, either distorted or failed to fully grasp. Job, in his intense suffering, accused God of being unjust and treating him as an enemy (e.g., Job 19:6-7). His friends, on the other hand, rigidly insisted that Job's suffering must be a direct, discernible punishment for specific sins, thereby implying that God's justice was solely retributive and easily understood, which also misrepresents God's complex dealings with humanity. Elihu's declaration in Job 34:10 serves to correct these flawed theological perspectives. It re-establishes God's unimpeachable character as the non-negotiable starting point for any discussion about suffering, divine action, or human responsibility, setting the stage for a more nuanced and biblically sound understanding of God's sovereignty and justice.
What is the significance of Elihu addressing "men of understanding" in this verse?
Elihu's address to "ye men of understanding" (ʾanšê lēḇāḇ) is significant because it indicates an appeal to those who possess not just intellectual capacity, but also spiritual discernment and wisdom. This is a common motif in wisdom literature, where true understanding is seen as rooted in reverence for God and a profound grasp of His ways (Proverbs 9:10). By calling upon "men of understanding," Elihu is inviting his audience to move beyond the limited, often emotionally charged, arguments of Job and his friends. He is appealing to those capable of discerning deeper theological truths, suggesting that the truth of God's absolute righteousness is not self-evident to all, but requires a certain level of spiritual maturity, intellectual humility, and openness to divine revelation. It elevates the discourse from mere debate to a pursuit of profound theological insight into the very character of God.
Christ-Centered Fulfillment
The absolute righteousness and impeccability of God, so emphatically declared in Job 34:10, find their ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. As the eternal Son of God, Jesus perfectly embodied divine righteousness, living a life utterly without sin or iniquity, a truth affirmed throughout the New Testament (Hebrews 4:15). He is uniquely the "righteous one" (1 John 2:1), in whom there was no wickedness, no deceit, and no injustice. Furthermore, Christ's atoning sacrifice on the cross uniquely demonstrates the perfect harmony of God's justice and His boundless love. God, who "cannot do wickedness" or "commit iniquity," justly poured out His wrath on sin, yet in His infinite mercy, provided a perfect substitute in Christ, the innocent Lamb (Romans 3:25-26). The suffering of Christ, the innocent Lamb of God, for the sins of humanity, stands as the ultimate proof that God is indeed both just and the justifier of those who place their faith in Jesus (John 1:29). Thus, the truth Elihu asserts about God's character is not merely an abstract theological principle, but a living, saving reality made manifest in the person of Jesus, through whom humanity can be reconciled to a perfectly righteous and holy God.