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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.
44. He well said, that iniquity or unmercifulness is not in Almighty God. But that which he added is by no means always the case in this life, namely, that He renders to each man according to his work, and according to his own ways. [see Rev. 22, 12. 2 Cor. 5, 10.] For both many who commit unlawful and wicked deeds He prevents of His free grace, and converts to works of holiness: and some who are devoted to good deeds He reproves by means of the scourge, and so afflicts those who please Him, as though they were displeasing to Him. As Solomon bears witness, saying, There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just. [Eccles. 8, 14] God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because by their evil doings they are hastening onwards to those torments, which are without end. For that the just are sometimes scourged in no way according to their deserts, is shown by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge Himself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said, That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that which we do not understand, is brought forth from the righteous balance of secret judgment. But because haughty preachers, when they scatter abroad many follies, also frequently utter many things that are true and solid.
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Summary
Elihu's profound declaration in Job 34:11 articulates a cornerstone of divine governance: God's unwavering commitment to perfect justice and equitable recompense. This verse asserts that the Almighty meticulously observes and accurately repays every individual according to their deeds and the overall trajectory of their life, thereby affirming His absolute righteousness, impartiality, and active involvement in maintaining the moral order of the cosmos.
Context
Literary Context
This verse is situated within Elihu's extensive and impassioned discourse, spanning Job 32 through Job 37. Elihu, the youngest of Job's interlocutors, emerges after Job and his three friends have exhausted their arguments, positioning himself as a divinely inspired mediator. His primary objective is to vindicate God's character, emphasizing His sovereignty, power, and absolute justice against the perceived errors in both Job's self-justification and his friends' rigid, often simplistic, theology of retribution. In Job 34, Elihu specifically addresses Job's complaints of God's injustice, asserting that God is too great and righteous to act arbitrarily or unfairly. Verse 11 serves as a direct, unequivocal statement against any notion of divine caprice, firmly establishing the direct correlation between human conduct and divine recompense as a fundamental principle of God's rule.
Historical & Cultural Context
The cultural backdrop of the book of Job is the ancient Near East, where concepts of divine justice and retribution were deeply ingrained, though often simplified. While Job's friends adhered to a strict, mechanistic view of retribution (suffering equals sin), the book itself challenges this simplistic understanding. However, Elihu's argument, particularly in this verse, aligns with a broader biblical and ANE understanding of a moral universe governed by a just deity. In this context, "work" and "ways" would be understood not just as individual actions but as the sum total of one's life choices and character, reflecting a covenantal worldview where obedience brought blessing and disobedience brought curses. The emphasis on individual accountability was significant, though often balanced with communal responsibility. The nomadic or semi-nomadic setting implied a direct, personal relationship with the divine, where a just God was expected to oversee the moral order of the cosmos and ensure that actions had appropriate consequences.
Key Themes
Job 34:11 powerfully articulates several key themes central to the book of Job and broader biblical theology. Foremost is the theme of Divine Retribution and Justice, affirming God's nature as the ultimate righteous Judge who ensures that every person receives what their actions warrant. This principle is foundational, echoed throughout Scripture from the Law (e.g., Deuteronomy 7:10) to the Prophets (e.g., Jeremiah 17:10) and the New Testament. Secondly, the verse highlights Individual Accountability, stressing that each 'man' (person) is personally responsible for their 'work' and 'ways.' There is no escaping the consequences of one's choices, whether good or bad, a concept frequently reiterated (e.g., Proverbs 24:12). Lastly, Elihu's statement underscores God's Impartiality. His judgment is based purely on the 'work' and 'ways' of an individual, reflecting His unchangeable character of fairness, a truth consistently affirmed across the biblical narrative, as seen in passages like Romans 2:6 and 1 Peter 1:17.
Exposition and Analysis
Key Word Analysis
From the root פָּעַל, this noun refers to an act, deed, or the product of labor. In a moral context, it encompasses the totality of one's conduct, efforts, and accomplishments, both good and bad. It is not merely an isolated act but the cumulative output of one's life, signifying the tangible evidence of a person's character and choices.
This primitive root means "to be safe" or "to be completed," and by implication, "to reciprocate." In the Hiphil stem, as used here, it denotes causing something to be completed or returned, thus "to repay," "to restore," or "to recompense." It implies a precise and just correspondence between actions and consequences, highlighting God's active role in bringing about deserved outcomes.
This word literally means "a well-trodden road" or "path." Metaphorically, it signifies one's course of life, conduct, or manner of living. It encompasses habits, attitudes, moral choices, and the overall direction of one's existence. God's judgment, therefore, considers not just individual deeds but the entire trajectory and character of a person's life, indicating a holistic assessment.
Verse Breakdown
"For the work of a man shall he render unto him"
This initial clause establishes the fundamental principle of divine accountability. The "he" refers to God, the ultimate Judge. The phrase asserts that God will precisely and justly repay or restore to each individual the consequences that are due to their "work" or deeds. This is a statement of direct cause and effect in the moral universe, where God is the active agent ensuring that actions have corresponding outcomes, underscoring His active involvement in maintaining moral order.
"and cause every man to find according to [his] ways"
This second clause reinforces and expands upon the first through synonymous parallelism. The phrase "cause every man to find" (וְיַמְצִיאֵהוּ, v'yamtzi'ehu, from מָצָא, mâtsâʼ, "to find") implies that God brings about or makes available the consequences that are inherently linked to one's "ways" or life's path. It emphasizes that the outcome is not arbitrary but is discovered or experienced in accordance with the character and direction of one's life. This reiterates the meticulous nature of divine justice, where the recompense perfectly matches the individual's overall conduct.
Literary Devices
Job 34:11 primarily employs Synonymous Parallelism, a pervasive feature of Hebrew poetry and wisdom literature. The two clauses of the verse convey essentially the same message using different but closely related phrasing, thereby reinforcing the central idea of divine justice and individual accountability. "The work of a man" is paralleled by "his ways," and "shall he render unto him" is echoed by "cause every man to find." This repetition serves to emphasize the certainty, comprehensiveness, and unwavering nature of God's judgment. Furthermore, Elihu's speech, including this verse, adopts a strong Didactic Tone. He is not merely observing but actively instructing and correcting, presenting this principle as an undeniable truth of God's character and governance. The declarative nature of the statement leaves no room for doubt regarding the direct correlation between human action and divine recompense.
Theological and Thematic Connections
This verse stands as a powerful declaration of God's unwavering commitment to justice, a theme woven throughout the fabric of Scripture from Genesis to Revelation. It challenges any notion of divine caprice or indifference, asserting that God operates on principles of perfect equity and accountability. While the book of Job itself grapples with the complexities of suffering and the limits of human understanding concerning divine justice, Elihu's statement here highlights a fundamental truth: ultimately, God will ensure that every individual receives what is due to them based on their deeds and life's trajectory. This principle of divine recompense serves as both a solemn warning against unrighteousness and a firm assurance for the righteous, affirming that no act, good or bad, goes unnoticed or unaddressed by the sovereign Creator. It undergirds the biblical call to live righteously, knowing that our actions have eternal weight and are observed by a just God who will bring every hidden thing into judgment.
Reflection and Application
Job 34:11 offers profound and timeless implications for believers today, serving as a foundational reminder of personal accountability before a righteous God. In a world that often seems chaotic, unjust, or indifferent to moral choices, this verse provides a crucial anchor: God is not passive; He meticulously observes and justly repays. This truth should not evoke paralyzing fear in the believer but rather inspire a deep sense of responsibility and a confident trust in divine order. It calls us to soberly examine our "work" and "ways" – our daily actions, our character, our motivations, and the overall direction of our lives – asking if they align with God's revealed will and His righteous character. Understanding that our choices have eternal echoes should motivate us to pursue integrity, kindness, and obedience, not out of a desire to earn salvation, but as a grateful response to His grace and a recognition of His perfect justice. Furthermore, it offers profound solace in times of perceived injustice, assuring us that ultimate equity will prevail, and every wrong will eventually be made right by the sovereign Judge of all the earth, who sees and knows all.
Questions for Reflection
FAQ
Does this verse mean salvation is based on works?
No, Job 34:11, like many Old Testament passages, speaks to the principle of divine justice and human accountability for actions within God's moral order. It emphasizes that God is righteous and will justly repay. However, the New Testament clarifies that salvation is not earned by works but is a gift of God's grace, received through faith in Jesus Christ (e.g., Ephesians 2:8-9). While our works do not save us, they are the natural outflow of a transformed heart and will be evaluated by God as evidence of our faith and stewardship (e.g., 2 Corinthians 5:10). This verse in Job highlights the consequences of our actions in relation to God's moral governance, not the means of our eternal redemption.
How does this verse relate to Job's suffering?
Elihu uses this verse to argue against Job's assertion that God is unjust or arbitrary in His dealings. He presents it as a universal truth: God always repays according to deeds. However, the broader book of Job ultimately shows that suffering is not always a direct, one-to-one punishment for specific sins, as Job's friends (and initially Elihu) believed. While God is perfectly just, His ways are complex, and suffering can serve other purposes, such as refining character, testing faith, or revealing God's glory. Elihu's statement is true in principle regarding God's justice, but the book demonstrates that its application to individual circumstances, especially suffering, is more nuanced than a simplistic retribution theology allows. It affirms God's justice without fully explaining the mystery of suffering.
Christ-Centered Fulfillment
While Job 34:11 powerfully declares God's principle of rendering to each according to their works and ways, its ultimate fulfillment and transformation are profoundly found in Jesus Christ. Humanity, by its "work" and "ways," has fallen short of God's perfect standard, rendering us deserving of judgment (as seen in Romans 3:23). Yet, God, in His infinite love and justice, provided a solution in Christ. Jesus perfectly fulfilled all of God's righteous requirements through His sinless life and became the ultimate "work" of redemption on our behalf, bearing the full weight of divine justice for our unrighteous "ways" on the cross (e.g., 2 Corinthians 5:21). Through faith in Him, believers are not repaid according to their own works but are clothed with His perfect righteousness (e.g., Philippians 3:9). However, Christ's coming does not negate divine justice; rather, it establishes its ultimate expression. He is the one who will return as the righteous Judge, rendering to each according to their deeds at the final judgment (e.g., Revelation 22:12). Thus, Job 34:11 finds its profound Christ-centered fulfillment not only in humanity's need for a just recompense but also in God's provision of grace through Christ, who both satisfies divine justice and empowers believers to walk in new "ways" that honor Him, ultimately leading to a promised reward, not based on earning, but on faithful stewardship of His grace (e.g., Matthew 16:27).