Job 34:17

KJV

Shall even he that hateth right govern? and wilt thou condemn him that is most just?

KJV (with Strong's)

Shall even he that hateth {H8130} right {H4941} govern {H2280}? and wilt thou condemn {H7561} him that is most {H3524} just {H6662}?

Complete Jewish Bible

Should a hater of justice be in control? If you wouldn't tell a king, 'You're a scoundrel!'or nobles, 'You are wicked men!'then you shouldn't condemn the Just and Mighty One,

Berean Standard Bible

Could one who hates justice govern? Will you condemn the just and mighty One,

American Standard Version

Shall even one that hateth justice govern? And wilt thou condemn him that is righteous and mighty?—

Commentary

### SUMMARY
Job 34:17 is a pivotal rhetorical question posed by Elihu, who interjects himself into the theological debate between Job and his three friends. Through these questions, Elihu passionately defends God's absolute justice and righteous governance, challenging Job's perceived accusations that God is acting unfairly or arbitrarily in his suffering. The verse asserts that it is unthinkable for the Almighty to be anything other than perfectly just, thereby refuting any notion that God could hate what is right or be condemned by human judgment.

### CONTEXT
* **Literary Context:** Job 34:17 is situated within Elihu's extended discourse, which spans from [Job 32:1](/job/32-1 "Job 32:1 - Elihu's Introduction") through [Job 37:24](/job/37-24 "Job 37:24 - Elihu's Concluding Remarks"). Elihu, a younger man, claims to have waited patiently for the older men to speak, but now feels compelled by the Spirit to correct the flawed arguments of both Job and his friends. In Job 34, Elihu specifically addresses Job's complaints, arguing that God is too great and too just to act wickedly or pervert justice. He asserts God's omnipotence and moral perfection, contending that God's ways are always righteous, even when they are inscrutable to human understanding. This verse serves as a direct challenge to Job's implied questioning of divine justice.

* **Historical & Cultural Context:** The Book of Job is set in the land of Uz, outside of Israel, indicating a universal context for its theological themes. The cultural milieu reflects ancient Near Eastern (ANE) wisdom traditions, which often grappled with the problem of suffering and divine justice. While the concept of retribution (that suffering is a direct result of sin) was prevalent, Job's experience challenges this simplistic view. Elihu, like the other friends, operates within this framework but attempts to refine it, suggesting that suffering can also be disciplinary or redemptive, not merely punitive. The idea of a just ruler was paramount in ANE societies, and Elihu applies this standard to God, emphasizing that His governance is inherently tied to His perfect character, contrasting sharply with the often-corrupt human rulers of the time.

* **Key Themes:** This verse powerfully contributes to several key themes within the Book of Job and broader biblical theology. Foremost is the theme of **God's Impeccable Justice and Righteousness**, asserting that God's character is fundamentally just, making it impossible for Him to "hate right" or be "condemned" by any standard. This underpins the **Divine Sovereignty and Governance** theme, emphasizing that the universe is ruled by a perfectly righteous being, ensuring cosmic order rather than chaos. Elihu's questions also highlight the **Limits of Human Understanding and Judgment**, implicitly rebuking Job for presuming to question or "condemn" God's actions. This theme resonates with the broader message of the book, which ultimately culminates in God's own majestic display of His power and wisdom in [Job 38:1-41](/job/38 "Job 38 - God Answers Job from the Whirlwind"), humbling Job and revealing the vast chasm between divine and human knowledge.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **hateth right (Hebrew, _sone' mishpat_):** The word _mishpat_ (מִשְׁפָּט) is a rich Hebrew term encompassing justice, judgment, righteousness, and what is due according to established order or law. To "hate _mishpat_" would imply a fundamental opposition to all that is orderly, fair, and morally correct. Elihu uses this phrase to present an absurd premise when applied to God, underscoring the impossibility of God, the ultimate source of order and justice, acting contrary to His own nature.
* **govern (Hebrew, _yimshol'_):** Derived from the verb _mashal_ (מָשָׁל), meaning "to rule," "to have dominion," or "to govern." This word speaks to the exercise of authority and control. Elihu's rhetorical question posits that if a ruler were to hate justice, their governance would be chaotic and tyrannical. By applying this to God, he asserts that God's rule is inherently righteous and orderly because He is perfectly just.
* **most just (Hebrew, _tsaddiq rav_):** _Tsaddiq_ (צַדִּיק) means "righteous" or "just," referring to one who conforms to a moral standard. The addition of _rav_ (רַב), meaning "great," "much," or "abundant," intensifies the meaning, conveying an absolute, unparalleled, and supreme righteousness. Elihu uses this superlative to emphasize God's perfect moral character, making any human attempt to "condemn" Him utterly preposterous.

#### Verse Breakdown
* **"Shall even he that hateth right govern?":** This is a rhetorical question designed to elicit a resounding "No." Elihu posits a hypothetical scenario where the ruler of the universe is one who despises justice. The very idea is presented as an absurdity, intended to highlight the intrinsic connection between God's character and His governance. Since God is perfectly just, it is inconceivable that He would rule in a manner that is unjust or contrary to righteousness. This clause affirms God's moral perfection as the foundation of His cosmic authority.
* **"and wilt thou condemn him that is most just?":** This second rhetorical question directly challenges Job's posture. Elihu implies that Job, in his lamentations and desire for vindication, has effectively put God on trial and found Him wanting. By asking if Job would "condemn" (Hebrew: _tarshia'_, meaning "declare wicked" or "find guilty") the One who is supremely righteous, Elihu underscores the profound arrogance and theological error inherent in questioning God's justice from a limited human perspective. It is a call for humility and a recognition of God's unassailable moral authority.

#### Literary Devices
Elihu's discourse in Job 34:17 masterfully employs **Rhetorical Questions**. These are questions posed not to elicit an answer, but to make a point more forcefully, implying that the answer is self-evident. By asking "Shall even he that hateth right govern?" and "wilt thou condemn him that is most just?", Elihu compels his listeners (and Job) to acknowledge the obvious truth: God is perfectly just and cannot be condemned. The verse also utilizes **Antithesis**, presenting a stark contrast between "he that hateth right" and "him that is most just." This opposition highlights the absurdity of the first premise when applied to God, thereby reinforcing the absolute truth of the second. Furthermore, Elihu employs an **Argument from Impossibility or Absurdity**, where he presents a premise so unthinkable (God hating justice) that its conclusion (God governing unjustly) is rendered impossible, thereby affirming God's inherent and unwavering righteousness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 34:17 establishes a foundational theological truth: God's governance is inextricably linked to His perfect justice. His rule is not arbitrary, capricious, or driven by malice, but is an outflow of His holy and righteous character. This verse confronts the human tendency to judge God based on limited understanding or painful circumstances, reminding us that His ways are higher than ours and His justice is beyond reproach. It calls for a posture of humility and trust, even when faced with the inexplicable, affirming that the very One who governs the universe is "most just."

* [Deuteronomy 32:4](/deuteronomy/32-4 "Deuteronomy 32:4 - God's Perfect Justice")
* [Psalm 97:2](/psalms/97-2 "Psalm 97:2 - Righteousness and Justice are the Foundation of His Throne")
* [Romans 9:14](/romans/9-14 "Romans 9:14 - God's Justice is Unquestionable")

### REFLECTION AND APPLICATION
In a world often riddled with injustice, suffering, and seemingly inexplicable events, Job 34:17 offers profound reassurance and a necessary corrective to our human perspective. It reminds us that while we may struggle to comprehend the reasons for our trials or the apparent disparities in life, the ultimate authority governing all things is perfectly righteous. This verse calls us to resist the temptation to "condemn" God or to question His character based on our limited understanding. Instead, it invites us to cultivate a deep trust in His unwavering justice, knowing that His plans, though often mysterious, are always rooted in His perfect nature. Our peace and security ultimately rest not in our ability to understand everything, but in the unshakeable truth that the One who governs is indeed "most just."

#### Questions for Reflection
* **How does this verse challenge your assumptions about God's role in suffering or perceived injustice?**
* **In what ways might you, like Job, be tempted to "condemn" God or question His justice when circumstances are difficult?**
* **What practical steps can you take to cultivate deeper trust in God's perfect character, even when His ways are inscrutable?**

### FAQ
**Why does Elihu speak so confidently about God's justice, especially given Job's suffering?**

Answer: Elihu's confidence stems from a traditional understanding of God's character and sovereignty, which he believes Job has undermined. While he shares some common ground with Job's three friends regarding divine justice, Elihu introduces a nuanced perspective that suffering can also be disciplinary, instructional, or a means of refining faith, rather than solely punitive. He argues that God is too great and too pure to act unjustly, and therefore, Job's suffering must serve a righteous purpose, even if Job himself doesn't understand it. Elihu sees Job's lamentations as bordering on self-righteousness and an implicit accusation against the Almighty, which he feels compelled to correct. He firmly believes that God's actions are always consistent with His perfect nature, and it is human beings who lack the perspective to fully grasp divine wisdom.

**How does this verse relate to the broader problem of evil and suffering?**

Answer: Job 34:17 addresses the problem of evil and suffering by firmly asserting God's inherent justice and righteous governance, even in the face of profound human suffering. It does not offer a comprehensive explanation for *why* evil and suffering exist, but it emphatically refutes the notion that they are a result of God's injustice, His hatred of right, or His arbitrary rule. Elihu's argument is that God is fundamentally good and just, and therefore, any suffering permitted by Him must ultimately align with His righteous character, even if the reasons are hidden from human view. This verse serves as a theological anchor, ensuring that discussions about suffering begin with the non-negotiable premise of God's unwavering righteousness, preventing the conclusion that God is either evil or unjust.

### CHRIST-CENTERED FULFILLMENT
Job 34:17, with its emphatic declaration of God as "most just" and the righteous governor, finds its ultimate fulfillment and clearest demonstration in the person and work of Jesus Christ. While Elihu defends God's justice against Job's complaints, it is in Christ that divine justice is not only proclaimed but perfectly embodied and executed. Jesus is the [righteous judge](/john/5-22 "John 5:22 - Jesus as Judge") to whom all authority has been given, the one whom God has appointed to [judge the world in righteousness](/acts/17-31 "Acts 17:31 - Jesus, the Appointed Judge"). He is the "most just" one who, unlike Job, suffered not for his own sin, but as the [just for the unjust](/1_peter/3-18 "1 Peter 3:18 - Christ Suffered, the Just for the Unjust"), bearing the condemnation that humanity deserved. The cross, seemingly the ultimate injustice, is paradoxically the supreme demonstration of God's perfect justice and boundless love, where He both condemns sin and justifies the sinner who believes. Ultimately, Christ is the [King of kings and Lord of lords](/revelation/19-16 "Revelation 19:16 - Christ, King of Kings and Lord of Lords"), the one who truly governs, and His reign is founded upon righteousness and justice, ensuring that His kingdom will never be shaken and that all things will ultimately be set right under His perfectly just rule.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 40:8

Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?

2 Samuel 23:3

The God of Israel said, the Rock of Israel spake to me, He that ruleth over men [must be] just, ruling in the fear of God.

Genesis 18:25

That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

Romans 9:14

¶ What shall we say then? [Is there] unrighteousness with God? God forbid.

Romans 3:5

But if our unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as a man)

Romans 3:7

For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

Job 1:22

In all this Job sinned not, nor charged God foolishly.