Job 34:19

KJV

[How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands.

KJV (with Strong's)

How much less to him that accepteth {H5375} not the persons {H6440} of princes {H8269}, nor regardeth {H5234} the rich {H7771} more than {H6440} the poor {H1800}? for they all are the work {H4639} of his hands {H3027}.

Complete Jewish Bible

who is neither partial toward princes nor favors the rich over the poor, since they all are the work of his hands.

Berean Standard Bible

who is not partial to princes and does not favor rich over poor? For they are all the work of His hands.

American Standard Version

That respecteth not the persons of princes, Nor regardeth the rich more than the poor; For they all are the work of his hands.

Commentary

### SUMMARY
Job 34:19, spoken by Elihu, profoundly declares God's absolute impartiality and righteous governance, asserting that the Almighty does not show favoritism based on social status, wealth, or power. This statement underscores that all humanity, from the most exalted princes to the most humble poor, are equally His creation, thereby challenging human systems of hierarchy and affirming God's untainted justice over all.

### CONTEXT
* **Literary Context:** Job 34:19 is situated within Elihu's extensive discourse (Job 32-37), which serves as a crucial interlude between the arguments of Job's three friends and God's direct address. Elihu, presented as a younger but divinely inspired voice, enters the debate to correct what he perceives as the theological errors of both Job and his friends. He systematically defends God's character against any insinuation of injustice or arbitrary action. In chapter 34, Elihu specifically focuses on God's omnipotence and His just administration of the world, arguing that God is inherently righteous and cannot be swayed by human prestige or wealth, unlike corrupt earthly judges. Verse 19 stands as a foundational principle for God's dealings with humanity, reinforcing that His judgments are untainted by partiality, thereby serving as a direct rebuttal to any suggestion that Job's suffering might be due to God's unfairness or that the wealthy are inherently more favored.
* **Historical & Cultural Context:** In the ancient Near East, social stratification was deeply ingrained, with distinct classes of rulers, nobles, the wealthy, and the poor. Judicial systems often reflected this hierarchy, where bribery, influence, and social status frequently swayed legal outcomes. The concept of "showing partiality" or "accepting the person" was a common societal ill, particularly in legal settings, where judges might favor the powerful or wealthy. Against this backdrop, Elihu's declaration highlights a radical divine attribute: God operates entirely outside these human corruptions. His justice is not subject to the pressures or biases of human society. The "princes" and "rich" represent the pinnacle of earthly power and influence, while the "poor" represent the most vulnerable and often overlooked. Elihu's point is that God transcends these human distinctions, treating all individuals with an equitable standard derived from their shared origin.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Job and broader biblical theology. The most prominent is **Divine Impartiality**, asserting God's unwavering fairness and His refusal to be swayed by external status or appearance. This principle is foundational to understanding God's character and His just governance, a theme reiterated throughout Scripture, as seen in the Apostle Paul's declaration that God shows no partiality in [Romans 2:11](/romans/2-11 "Romans 2:11 - God's Impartiality") and Peter's realization in [Acts 10:34](/acts/10-34 "Acts 10:34 - God Shows No Partiality"). Another crucial theme is **Equality in Creation**, profoundly stated by the phrase "for they all are the work of his hands." This divine authorship establishes an inherent equality among all people in God's sight, regardless of their earthly standing, echoing the truth that humanity is uniquely created in God's image, as detailed in [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image"). Finally, this verse undergirds the theme of **God's Righteous Judgment**, emphasizing that because God is impartial and views all as His creation, His judgments are inherently just and based on truth and character, not on wealth, power, or worldly prestige.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **accepteth not the persons (Hebrew, _nâsâʼ pânîym'_):** This idiomatic phrase, formed from `nâsâʼ` (to lift) and `pânîym` (face), literally means "to lift up the face" or "to show favor." In judicial or social contexts, it refers to showing partiality, favoritism, or deference, particularly towards those of higher status, wealth, or influence. Elihu's use of the negative ("accepteth not") emphatically declares that God does not engage in such discriminatory conduct. Unlike human judges who might be swayed by bribes or social standing, God's judgment is uncorrupted and purely equitable.
* **work of his hands (Hebrew, _maʻăseh yâd'_):** This phrase, combining `maʻăseh` (an action, product, work) and `yâd` (hand), profoundly emphasizes God's role as the sovereign Creator and sustainer of all life. It highlights His ultimate ownership, authority, and intimate involvement in the formation of every human being. The fact that all, from princes to the poor, share this common origin underscores their fundamental equality before their Maker. Their worth is derived not from their social position but from their divine authorship.

#### Verse Breakdown
* **"[How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor?":** This opening clause, implicitly introduced by "How much less" from the preceding verses (Job 34:17-18), functions as a rhetorical question asserting a self-evident truth. Elihu argues that if God is just in His general governance, how much more is He just in specific cases, especially when He demonstrates no partiality towards the powerful or wealthy. The phrase "accepteth not the persons of princes" directly contrasts God's character with corrupt human judges who might be swayed by the powerful. The parallel phrase "nor regardeth the rich more than the poor" further reinforces this impartiality, explicitly stating that God does not elevate the status or concerns of the affluent above those of the indigent. This establishes God as the ultimate arbiter, whose judgment is untainted by human distinctions.
* **"for they all [are] the work of his hands.":** This concluding clause provides the profound theological basis for God's impartiality. The reason God treats princes and paupers alike is not merely an ethical choice but a foundational truth of creation: every human being, regardless of their earthly station, owes their existence to God. They are all equally His creation, His handiwork. This shared origin establishes an intrinsic dignity and equality for all humanity in God's sight, rendering any human-contrived hierarchies or partiality meaningless before Him. It underscores God's universal sovereignty and His equal claim over all lives.

#### Literary Devices
Elihu employs several potent literary devices to convey his message. The passage utilizes an **A Fortiori Argument**, implicitly stating that if God is just in His general rule (as argued in prior verses), then He is *even more* certainly just in His specific dealings, particularly in His impartiality towards all people. This builds a compelling case for God's righteousness. **Contrast** is prominently featured through the juxtaposition of "princes" and "rich" against "the poor," highlighting the vast social chasm that God effortlessly bridges with His equitable judgment. This contrast underscores the radical nature of divine impartiality in a world accustomed to hierarchy. Furthermore, the phrase "work of his hands" functions as a powerful **Metaphor**, portraying humanity as the direct product of God's creative activity. This metaphor emphasizes God's sovereign ownership and the inherent dignity and equality bestowed upon all individuals by virtue of their divine origin, serving as the ultimate rationale for His non-partiality.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 34:19 serves as a cornerstone for understanding the biblical doctrine of God's perfect justice and impartiality, a truth that pervades both the Old and New Testaments. It reveals that God's character is fundamentally equitable, untainted by the biases, corruptions, or social distinctions that plague human systems. This divine attribute means that all individuals stand on equal ground before their Creator, their worth and standing determined not by earthly power, wealth, or influence, but by their inherent status as God's handiwork. This truth provides immense comfort to the marginalized and a profound challenge to those in positions of power, reminding all that God sees and judges with unvarnished truth, valuing the soul above all external trappings.

* [Deuteronomy 10:17](/deuteronomy/10-17 "Deuteronomy 10:17 - God Shows No Partiality")
* [Romans 2:11](/romans/2-11 "Romans 2:11 - God's Impartiality")
* [James 2:1-9](/james/2-1 "James 2:1-9 - Warning Against Partiality")

### REFLECTION AND APPLICATION
Job 34:19 offers profound implications for how believers are to live and interact within the world. Recognizing that all humanity, regardless of their social standing, wealth, or perceived influence, are equally "the work of His hands" should cultivate a deep sense of humility in those who possess earthly advantages and affirm the inherent dignity of every individual, especially the marginalized. It calls us to emulate God's impartiality in our own lives, challenging us to dismantle personal biases and societal prejudices. In our homes, workplaces, communities, and particularly in positions of leadership or judgment, we are called to treat all people with fairness, respect, and dignity, actively resisting favoritism based on wealth, race, gender, nationality, or any other external characteristic. For those who feel overlooked, oppressed, or undervalued by human systems, this verse provides immense comfort and hope, assuring them that God sees them, values them equally with the most powerful, and will ultimately administer perfect justice, unlike often-flawed human systems. It is a powerful reminder that true worth is found in being God's creation, not in earthly achievements or possessions.

#### Questions for Reflection
* **In what areas of my life might I be subtly showing partiality or favoritism based on external factors like wealth or status?**
* **How does the truth that all people are "the work of His hands" impact my view of those I consider "different" or "lesser" than myself?**
* **What practical steps can I take to actively promote fairness and dignity for all individuals in my sphere of influence, mirroring God's impartiality?**
* **How does knowing God's perfect justice and impartiality bring comfort or challenge to my personal circumstances?**

### FAQ

**Why is Elihu's emphasis on God's impartiality so crucial in the book of Job?**

Answer: Elihu's strong emphasis on God's impartiality is crucial because it directly addresses the core theological dilemma of the book of Job: how can a just God allow a righteous man like Job to suffer so greatly? Job's friends had argued that suffering was a direct result of sin, implying God's partiality against the wicked. Job, while maintaining his innocence, struggled to reconcile his suffering with God's justice, at times implying God was arbitrary or unfair. Elihu refutes both positions by asserting God's absolute and unwavering justice, grounded in His non-partiality. He argues that God's judgments are always righteous, not based on human status or wealth, but on truth. This sets the stage for God's own vindication and helps to correct the flawed understanding of divine justice presented by both Job and his friends.

**Does God's impartiality mean He doesn't have special relationships or covenants with certain people or nations?**

Answer: God's impartiality, as presented in Job 34:19, refers to His just and equitable treatment of all individuals in terms of their inherent worth and His judgment, not to His sovereign right to choose and enter into covenant relationships. While God does choose individuals (like Abraham) and nations (like Israel) for specific purposes and covenants, this choice is not based on their inherent superiority or a "partiality" that denies justice to others. Rather, it is often for the benefit of all humanity, as seen in the promise to Abraham that "all families of the earth shall be blessed" through him ([Genesis 12:3](/genesis/12-3 "Genesis 12:3 - Blessing for All Nations")). The New Testament clarifies that in Christ, the distinctions of Jew and Gentile, slave and free, male and female, are overcome, emphasizing a spiritual equality before God while maintaining unique roles and callings ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")). God's impartiality ensures that salvation and justice are accessible to all who respond in faith, regardless of their background, as Peter realized in [Acts 10:34-35](/acts/10-34 "Acts 10:34-35 - God Accepts All Who Fear Him")).

### CHRIST-CENTERED FULFILLMENT
The profound truth of God's impartiality, so powerfully articulated by Elihu in Job 34:19, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The Son of God perfectly embodies the Father's non-partiality, demonstrating that God truly "regardeth the rich no more than the poor." Jesus' earthly ministry consistently broke down societal barriers, ministering to the marginalized (the poor, the sick, the outcasts) with the same compassion and dignity He extended to the wealthy and powerful (e.g., Nicodemus in [John 3:1-21](/john/3-1 "John 3 - Jesus and Nicodemus") or Zacchaeus in [Luke 19:1-10](/luke/19-1 "Luke 19 - Jesus and Zacchaeus")). His parables, such as the Good Samaritan ([Luke 10:25-37](/luke/10-25 "Luke 10 - The Parable of the Good Samaritan")), actively challenged the partiality and prejudice prevalent in His society. Most significantly, Christ's atoning sacrifice on the cross was for all humanity, not just a select few. The gospel message, rooted in His death and resurrection, is universally offered to "whoever believes" ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")), transcending all distinctions of race, social status, or gender, as the Apostle Paul declares in [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Distinction in Christ")). In Christ, the "work of His hands" is not only redeemed but united into one new humanity, where all are equally valued and equally invited into God's family, demonstrating God's perfect justice and boundless love for every single one of His creations.

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

Deuteronomy 10:17

For the LORD your God [is] God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:

James 2:5

Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

Acts 10:34

¶ Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons:

Colossians 3:25

But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

Romans 2:11

For there is no respect of persons with God.

1 Peter 1:17

And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning [here] in fear:

2 Chronicles 19:7

Wherefore now let the fear of the LORD be upon you; take heed and do [it]: for [there is] no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.