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 34:16–30. His four-level outline is real structure in the source text, so it is rendered as structure.
Elihu here addresses himself more directly to Job. He had spoken to the rest (Job 34:10) as men of understanding; now, speaking to Job; he puts an if upon his understanding: If thou hast understanding, hear this and observe it, Job 34:16.
I.Hear this, That God is not to be quarrelled with for any thing that he does.
It is daring presumption to arraign and condemn God's proceedings, as Job had done by his discontents. It was,
1.As absurd as it would be to advance one to power that is a professed enemy to justice: Shall even he that hates right govern? Job 34:17. The righteous Lord so loves righteousness that, in comparison with him, even Job himself, though a perfect and upright man, might be said to hate right; and shall he govern? Shall he pretend to direct God or correct what he does? Shall such unrighteous creatures as we are give law to the righteous God? or must he take his measures from us? When we consider the corruption of our nature, and the contrariety there is in us to the eternal rule of equity, we cannot but see it to be an impudent impious thing for us to prescribe to God.
2.It was as absurd as it would be to call a most righteous innocent person to the bar, and to give judgment against him, though it appeared ever so plainly, upon the trial, that he was most just: Wilt thou condemn him that is righteous in all his ways, and cannot but be so?
3.It is more absurd and unbecoming than it would be to say to a sovereign prince, Thou art wicked, and to judges upon the bench, You are ungodly, Job 34:18. This would be looked upon as an insufferable affront to majesty and to magistracy; no king, no prince, would bear it. In favour of government, we presume it is a right sentence that is passed, unless the contrary be very evident; but, whatever we think, it is not fit to tell a king to his face that he is wicked. Nathan reproved David by a parable. But, whatever a high priest or a prophet might do, it is not for an ordinary subject to make so bold with the powers that are. How absurd is then to say so to God - to impute iniquity to him, who, having no respect of persons, is in no temptation to do an unjust thing! He regardeth not the rich more than the poor, and therefore it is fit he should rule, and it is not fit we should find fault with him, Job 34:19. Note, Rich and poor stand upon the same level before God. A great man shall fare never the better, nor find any favour, for his wealth and greatness; nor shall a poor man fare ever the worse for his poverty, nor an honest cause be starved. Job, now that he was poor, should have as much favour with God, and be as much regarded by him, as when he was rich; for they are all the work of his hands. Their persons are so: the poor are made by the same hand, and of the same mould, as the rich. Their conditions are so: the poor were made poor by the divine providence, as well as the rich made rich; and therefore the poor shall fare never the worse for that which is their lot, not their fault.
II.Hear this, That God is to be acknowledged and submitted to in all that he does.
Divers considerations Elihu here suggests to Job, to beget in him great and high thoughts of God, and so to persuade him to submit and proceed no further in his quarrel with him.
1.God is almighty, and able to deal with the strongest of men when he enters into judgment with them (Job 34:20); even the people, the body of a nation, though ever so numerous, shall be troubled, unhinged, and put into disorder, when God pleases; even the mighty man, the prince, though ever so honourable, ever so formidable among men, shall, if God speak the word, be taken away out of his throne, nay, out of the land of the living; they shall die; they shall pass away. What cannot he do that has all the powers of death at his command? Observe the suddenness of this destruction: In a moment shall they die. It is not a work of time, with God, to bring down his proud enemies, but, when he pleases, it is soon done; nor is he bound to give them warning, no, not an hour's warning. This night thy soul shall be required. Observe the season of it: They shall be troubled at midnight, when they are secure and careless, and unable to help themselves; as the Egyptians when their first-born were slain. This is the immediate work of God: they are taken away, without hand, insensibly, by secret judgments. God can himself humble the greatest tyrant, without the assistance or agency of any man. Whatever hand he sometimes uses in the accomplishing of his purposes, he needs none, but can do it without hand. Nor is it one single mighty man only that he can thus overpower, but even hosts of them (Job 34:24): He shall break in pieces mighty men without number; for no combined power can stand it out against Omnipotence. Yet, when God destroys tyranny, he does not design anarchy; if those are brought down that ruled ill, it does not therefore follow that people must have no rulers; for, when he breaks mighty men, he sets others in their stead, that will rule better, or, if they do not, he overturns them also in the night, or in a night, so that they are destroyed, Job 34:25. Witness Belshazzar. Or, if he designs them space to repent, he does not presently destroy them, but he strikes them as wicked men, Job 34:26. Some humbling mortifying judgments are brought upon them; these wicked rulers are stricken as other wicked men, as surely, as sorely, stricken in their bodies, estates, or families, and this for warning to their neighbours; the stroke is given in terrorem - as an alarm to others, and therefore is given in the open sight of others, that they also may see and fear, and tremble before the justice of God. If kings stand not before him, how shall we stand!
2.God is omniscient, and can discover that which is most secret. As the strongest cannot oppose his arm, so the most subtle cannot escape his eye; and therefore, if some are punished either more or less than we think they should be, instead of quarrelling with God, it becomes us to ascribe it to some secret cause known to God only. For,
(1.)Every thing is open before him (Job 34:21): His eyes are upon the ways of man; not only they are within reach of his eye, so that he can see them, but his eye is upon them, so that he actually observes and inspects them. He sees us all, and sees all our goings; go where we will, we are under his eye; all our actions, good and evil, are regarded and recorded and reserved to be brought into judgment when the books shall be opened.
(2.)Nothing is or can be concealed from him (Job 34:22): There is no darkness nor shadow of death so close, so thick, so solitary, so remote from light or sight as that in it the workers of iniquity may hide themselves from the discovering eye and avenging hand of the righteous God. Observe here,
[1.]The workers of iniquity would hide themselves if they could from the eye of the world for shame (and that perhaps they may do), and from the eye of God for fear, as Adam among the trees of the garden. The day is coming when mighty men, and chief captains, will call to the rocks and mountains to hide them.
[2.]They would gladly be hid even by the shadow of death, be hid in the grave, and lie for ever there, rather than appear before the judgment-seat of Christ.
(3.)It is in vain to think of flying from God's justice, or absconding when his wrath is in pursuit of us. The workers of iniquity may find ways and means to hide themselves from men, but not from God: He knows their works (Job 34:25), both what they do and what they design.
3.God is righteous, and, in all his proceedings, goes according to the rules of equity. Even when he is overturning mighty men, and breaking them in pieces, yet he will not lay upon man more than right, Job 34:23. As he will not punish the innocent, so he will not exact of those that are guilty more than their iniquities deserve; and of the proportion between the sin and the punishment Infinite Wisdom shall be the judge. He will not give any man cause to complain that he deals hardly with him, nor shall any man enter into judgment with God, or bring an action against him. If he do, God will be justified when he speaks and clear when he judges. Therefore Job was very much to be blamed for his complaints of God, and is here well-advised to let fall his action, for he would certainly be cast or non-suited. It is not for man ever to purpose to enter into judgment with the Omnipotent; so some read the whole verse. Job had often wished to plead his cause before God. Elihu asks, "To what purpose? The judgment already given concerning thee will certainly be affirmed; no errors can be found in it, nor any exceptions taken to it, but, after all, it must rest as it is." All is well that God does, and will be found so. To prove that when God destroys the mighty men, and strikes them as wicked men, he does not lay upon them more than right, he shows what their wickedness was (v. 27, 28); and let any compare that with their punishment, and then judge whether they did not deserve it. In short, these unjust judges, whom God will justly judge, neither feared God nor regarded man, Luk 18:2.
(1.)They were rebels to God: They turned back from him, cast off the fear of him, and abandoned the very thoughts of him; for they would not consider any of his ways, took no heed either to his precepts or to his providences, but lived without God in the world. This is at the bottom of all the wickedness of the wicked, they turn back from God; and it is because they do not consider, not because they cannot, but because they will not. From inconsideration comes impiety, and thence all immorality.
(2.)They were tyrants to all mankind, Job 34:28. They will not call upon God for themselves; but they cause the cry of the poor to come to him, and that cry is against them. They are injurious and oppressive to the poor, wrong them, crush them, impoverish them yet more, and add affliction to the afflicted, who cry unto God, make their complaint to him, and he hears them and pleads their cause. Their case is bad who have the prayers and tears of the poor against them; for the cry of the oppressed will, sooner or later, draw down vengeance on the heads of the oppressors, and no one can say that this is more than right, Exo 22:23.
4.God has an uncontrollable dominion in all the affairs of the children of men, and so guides and governs whatever concerns both communities and particular persons, that, as what he designs cannot be defeated, so what he does cannot be changed, Job 34:29. Observe,
(1.)The frowns of all the world cannot trouble those whom God quiets with his smiles. When he gives quietness who then can make trouble? Job 34:29. This is a challenge to all the powers of hell and earth to disquiet those to whom God speaks peace, and for whom he creates it. If God give outward peace to a nation, he can secure what he gives, and disable the enemies of it to give it any disturbance. If God give inward peace to a man only, the quietness and everlasting assurance which are the effect of righteousness, neither the accusations of Satan nor the afflictions of this present time, no, nor the arrests of death itself, can give trouble. What can make those uneasy whose souls dwell at ease in God? See Phi 4:7.
(2.)The smiles of all the world cannot quiet those whom God troubles with his frowns; for if he, in displeasure, hide his face, and withhold the comfort of his favour, who then can behold him? that is, Who can behold a displeased God, so as to bear up under his wrath or turn it away? Who can make him show his face when he resolves to hide it, or see through the clouds and darkness which are round about him? Or, Who can behold a disquieted sinner, so as to give him effectual relief? Who can stand a friend to him to whom God is an enemy? None can relieve the distresses of the outward condition without God. If the Lord do not help thee, whence shall I? Kg2 6:27. Nor can any relieve the distresses of the mind against God and his terrors. If he impress the sense of his wrath upon a guilty conscience, all the comforts the creature can administer are ineffectual. As vinegar upon nitre, so are songs to a heavy heart. The irresistibleness of God's operations must be acknowledged in his dealings both with communities and with particular persons: what he does cannot be controlled, whether it be done against a nation in its public capacity or against a man only in his private affairs. The same Providence that governs mighty kingdoms presides in the concerns of the meanest individual; and neither the strength of a whole nation can resist his power nor the smallness of a single person evade his cognizance; but what he does shall be done effectually and victoriously.
5.God is wise, and careful of the public welfare, and therefore provides that the hypocrite reign not, lest the people be ensnared, Job 34:30. See here,
(1.)The pride of hypocrites. They aim to reign; the praise of men, and power in the world, are their reward, what they aim at.
(2.)The policy of tyrants. When they aim to set up themselves they sometimes make use of religion as a cloak and cover for their ambition and by their hypocrisy come to the throne.
(3.)The danger the people are in when hypocrites reign. They are likely to be ensnared in sin, or trouble, or both. Power, in the hands of dissemblers, is often destructive to the rights and liberties of a people, which they are more easily wheedled out of than forced out of. Much mischief has been done likewise to the power of godliness under the pretence of a form of godliness.
(4.)The care which divine Providence takes of the people, to prevent this danger, that the hypocrite reign not, either that he do not reign at all or that he do not reign long. If God has mercy in store for a people, he will either prevent the rise or hasten the ruin of hypocritical rulers.
Historical interpretation
Two Centuries of 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.
“Who says to a king, ‘You scoundrel!’ ” These words are referred to God, who is the King of kings and rulers, and exercises his power on everyone, so that no rich or poor is privileged.
1. The very mode of man’s creation shows, how far he surpasses all things beside. For the reason which has been conferred on man proclaims how far a rational nature surpasses all things which are deficient in either life, or sense, or reason. And yet, because we close our eyes to inward and invisible objects, and feast them on those which are seen, we most commonly esteem a man, not for what he is in himself, but from what is accidental to him. And since we do not look at what a man is in himself, but what he can do, in our acceptance of persons we are influenced, not by the persons themselves, but by what accidentally belongs to them. And thus it comes to pass, that even that person is inwardly despised by us, who is outwardly held in honour; for whilst he is honoured for that which is about him, he is, from his own doings, placed low in our judgment. But Almighty God examines the conduct of men, solely on the nature of their deserts, and frequently inflicts severer punishment, from the very fact, that He has here given greater opportunities of serving Him. As the Truth Itself bears witness, saying, To whom much is given, of him much will be required. [Luke 12, 48] Whence it is now well said by Eliu, (ver. 19.) Who accepteth not the person of princes, and hath not regarded a tyrant, when disputing against the poor.
2. But by prince, or tyrant, may be understood every proud person; but the humble may be designated by the poor. He does not regard then a tyrant, when disputing against the poor, because He declares that He knows not, in the judgment, any proud men who now oppress the life of the humble, saying, I know you not, whence ye are. [Luke 13, 25] And because He thus destroys him, when He wills, by His power, as He created him, when He willed, by His power, is fitly added in argument,
For they are all the work of His hands.
Continue studying Job 34:19 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 34:19, 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 and Peter's realization in Acts 10:34. 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. 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
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.
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.
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
FAQ
Why is Elihu's emphasis on God's impartiality so crucial in the book of Job?
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?
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). 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). 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).
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 or Zacchaeus in Luke 19:1-10). His parables, such as the Good Samaritan (Luke 10:25-37), 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), transcending all distinctions of race, social status, or gender, as the Apostle Paul declares in Galatians 3:28). 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.