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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
Historical Reception
One surviving comment on this verse from the historical church.
32. Let no one then discuss, why the Gentile world lay so long in unbelief, while the Jewish people was yet standing, and why the sin of unbelief overthrew the Jewish people, as the Gentile world rose to belief. [Rom. 11, 20] Let no one discuss, why one is drawn on, as of a free gift, and the other repelled according to its deserts. For if thou art surprised at the adoption of the Gentiles, When He giveth peace, who is there to condemn? If thou art startled at the loss of the Jews, Since He hath hidden His face, who is there that can look on Him? So the counsel of supreme and hidden power becomes the satisfaction of evident reason. Whence also the Lord in the Gospel says, when speaking on the subject of this matter, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father. [Matt. 11, 25] And He immediately adds, as a kind of reason for this concealment and revealing, For so it hath seemed good before Thee. [Matt. 11, 26] In which words, in truth, we learn a pattern of humility, that we may not rashly presume to discuss the Divine counsels concerning the call of the one and the rejection of the others. For after He had mentioned both points, He did not at once give a reason, but said that it was thus well pleasing to God; pointing out, namely, this very point, that that cannot be unjust, which has seemed good to the Just One. Whence also He says, when paying the labourers in the vineyard, on equalling in compensation those who were unequal in work, and when he who had toiled longest asked for greater pay, Didst thou not agree with Me for a penny? I will give unto this last, even as unto thee. Is it not lawful for Me to do what I will with Mine own? [Matt. 20, 13-15] In all things then which are outwardly disposed by Him, the righteousness of His secret will is an evident cause of reason. Let it be said therefore. For when He giveth peace, who is there to condemn? since He hath hidden His face, who is there that can look on Him? And because God judges the least, in the same way as the greatest, things, and the doings of individuals, as those of all men, it is fitly subjoined, Both over a nation, and over all men.
33. As if we were plainly directed to observe, that this judgment which is spoken of over a single nation, is also exercised over all men, by an invisible examination; so that one man is secretly elected, and another rejected, but no one unjustly. This then which we see happening in the greatest cases, let us also anxiously fear in ourselves separately. For the Divine judgments are displayed in the same manner over a single soul as over a single city; and again in the same way over a single city, as over a single nation: and over a single nation, as over the whole multitude of the human race. Because the Lord is as attentive to particular persons, as though unconcerned with the world at large; and again so directs His attention to all at once, as though unconcerned with individuals. For He Who fills all things with His dispensation, rules by filling them, and when ordering one single thing, is still present in all, and again, when ordering the world at large, is present with each individual; in fact, works all things without moving, by the power of His own nature. What marvel, then, that He, when intent on any thing, is not confined to it, Who works still at rest? Let it be said then that He exercises this searching judgment both over a nation, and over all men. Because he has passed then from species to genus, he now turns himself from genus to species, and shows what Judaea properly deserves.
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Summary
Job 34:29, spoken by Elihu, serves as a profound declaration of God's absolute and unchallengeable sovereignty over all creation and human affairs. The verse asserts that when God orchestrates peace and tranquility, no earthly power can disrupt it; conversely, when He chooses to conceal His presence or purposes, no one can force His revelation or fully comprehend His hidden hand. Elihu emphasizes that this divine dominion extends universally, encompassing the destinies of entire nations as well as the intimate details of individual lives, thereby underscoring God's ultimate control over both quietness and adversity.
Context
Literary Context
Job 34:29 is situated within the extensive and climactic discourse of Elihu, which spans chapters 32-37. Elihu, the youngest and previously silent interlocutor, steps forward after Job's three friends have failed to persuade him and Job has continued to assert his innocence while questioning God's justice. Elihu positions himself as a more enlightened, though still humanly limited, interpreter of divine wisdom, aiming to correct both Job's presumptuousness and the friends' narrow theology. This particular verse encapsulates Elihu's core conviction regarding God's unassailable authority and inscrutable ways, reinforcing his argument that God's actions are beyond human scrutiny or interference. It functions as a powerful summary statement of God's unchallenged dominion, serving as a theological anchor in the midst of Job's profound suffering and the human struggle to reconcile it with divine justice.
Historical & Cultural Context
The Book of Job is a masterpiece of wisdom literature, set in a patriarchal, pre-Mosaic era, likely in the land of Uz, a region often associated with Edom or northern Arabia. The cultural backdrop is dominated by a prevalent "retribution theology," which posited a direct correlation between righteousness and prosperity, and sin and suffering. Job's inexplicable suffering fundamentally challenges this conventional wisdom. Elihu, while not entirely abandoning the concept of divine justice, introduces a more nuanced perspective, suggesting that God's justice is far more complex than simple cause-and-effect, and that suffering can serve corrective, revelatory, or even preventative purposes. The concept of a sovereign deity who controls all aspects of life, including peace and calamity, was common in the ancient Near East, but Job probes the ethical and existential implications of such sovereignty when it appears to contradict human notions of fairness. Elihu's speech, including this verse, reflects an attempt to reconcile God's absolute power with His perceived justice in a world where the righteous suffer, emphasizing the vast chasm between human understanding and divine wisdom.
Key Themes
Job 34:29 powerfully contributes to several overarching themes within the book of Job and broader biblical theology. Foremost is the theme of Divine Sovereignty, asserting God's absolute and unquestionable control over all circumstances. Whether God grants peace or allows distress, His actions are ultimate and cannot be thwarted by human will or power. This underscores the theological truth that God's dominion is comprehensive, extending over both the grand sweep of history and the intimate details of individual lives, as seen in God's control over all things. Closely related is the Inscrutability of God's Ways. The phrase "and when he hideth his face, who then can behold him?" highlights the mystery inherent in God's dealings. There are times when God's presence, purpose, or favor is not immediately evident, and humanity lacks the capacity to force understanding or revelation, echoing the profound truth that God's thoughts are higher than our thoughts. Finally, the verse emphasizes the Universal Scope of God's Rule, explicitly stating that His power applies "whether it be done against a nation, or against a man only." This reinforces the idea that nothing is outside of God's providential care or decree, whether it concerns the rise and fall of empires or the personal trials of an individual, affirming that He works all things according to the counsel of His will.
Exposition and Analysis
Key Word Analysis
This word denotes a state of repose, rest, or cessation of disturbance. In the context of the verse, it refers to God's active bestowal of a secure and undisturbed condition. When God grants this "quietness," it is an unassailable state, impervious to human or external attempts to disrupt it, highlighting His power to establish and maintain peace.
This word signifies being or doing wrong, and by implication, to disturb or violate. It stands in stark contrast to "quietness." The rhetorical question "who then can make trouble?" emphasizes that if God has ordained peace, no one possesses the power to introduce or create adversity that could undermine His established order through wickedness or opposition.
This verb means to hide or conceal, either literally or figuratively. When applied to God, especially in conjunction with "face," it denotes a deliberate withdrawal of His visible presence, favor, or immediate revelation of His purposes. It implies a period where God's actions or intentions are not readily apparent to human understanding, underscoring His transcendence and the limits of human perception.
Verse Breakdown
"When he giveth quietness, who then can make trouble?"
This opening clause posits a scenario where God actively bestows a state of peace, security, and repose. The rhetorical question that follows ("who then can make trouble?") serves to underscore the absolute and unchallengeable nature of this divine gift. If God is the ultimate source of quietness, no human or created power can successfully introduce or orchestrate disturbance against it. This highlights God's supreme authority over circumstances and His ability to establish an unassailable order.
"and when he hideth [his] face, who then can behold him?"
This second clause presents a contrasting scenario: God's deliberate concealment or withdrawal of His presence or favor. The idiom "hideth his face" signifies a period of perceived distance, unanswered prayer, or divine judgment, where God's purposes are not immediately evident. The subsequent rhetorical question ("who then can behold him?") emphasizes humanity's utter inability to penetrate God's hidden purposes or to compel His revelation. When God chooses to be inscrutable or to withdraw His favor, no human effort, wisdom, or plea can force Him to reveal Himself or His plans. It speaks to the profound mystery of God's ways and the inherent limits of human understanding.
"whether [it be done] against a nation, or against a man only:"
This concluding phrase broadens the scope of God's sovereignty to encompass all levels of existence. It explicitly states that God's unchallengeable power and His decisions—whether to grant quietness or to hide His face—apply universally. His dominion extends over the collective destinies of entire nations, influencing their peace or distress, as well as over the individual circumstances and experiences of a single person. This reinforces the comprehensive and all-encompassing nature of divine providence, leaving no realm outside His sovereign control.
Literary Devices
Job 34:29 masterfully employs several literary devices to convey its profound theological message. The most prominent are Rhetorical Questions, used twice ("who then can make trouble?" and "who then can behold him?"). These are not questions seeking information but are designed to elicit an obvious answer (none) and to powerfully emphasize the undeniable truth of God's absolute sovereignty and the futility of human opposition or comprehension. The verse also utilizes Parallelism, specifically a form of Antithetical Parallelism in the first two clauses, contrasting "quietness" with God's "hidden face," and their respective unchallengeable outcomes. This highlights the dual aspects of God's control over both positive and seemingly negative circumstances. Furthermore, the phrase "hideth his face" is a powerful Idiom, a common biblical expression that vividly communicates divine withdrawal or judgment without literal interpretation, conveying a sense of God's mysterious dealings. Finally, the structure of the verse, moving from the collective to the individual ("a nation, or against a man only"), demonstrates a form of Merism or Comprehensive Scope, indicating that God's rule is exhaustive and all-encompassing, leaving no realm outside His dominion.
Theological and Thematic Connections
Job 34:29 articulates a fundamental theological truth about God's absolute sovereignty, a theme woven throughout the entire biblical narrative. It posits that God's will is ultimate and unassailable, whether He grants peace or allows periods of divine hiddenness. This verse challenges human attempts to control or fully comprehend God's actions, demanding humility and trust in His perfect wisdom and justice, even when His ways seem mysterious or contrary to human expectations. It connects to the broader biblical understanding that God is not merely powerful but also providentially involved in every detail of creation, orchestrating events for His ultimate purposes, which are often beyond our immediate grasp. This sovereignty is not arbitrary but is rooted in His holy character and serves His redemptive plan, even when it involves suffering or periods of apparent divine silence.
Reflection and Application
Job 34:29 offers profound comfort and a challenging call to humility for believers. In times of peace and prosperity, this verse reminds us that our stability and quietness are not self-generated but are gracious gifts from God, which no human force can ultimately disrupt without His allowance. This fosters gratitude and a deeper reliance on His sustaining hand. Conversely, when we experience periods of trouble, adversity, or what feels like God's silence—when He "hideth His face"—the verse encourages us to trust that even then, He is sovereignly in control. Our inability to "behold Him" or fully understand His purposes in such moments is a call to humility, acknowledging the vast chasm between finite human understanding and infinite divine wisdom. It teaches us to persevere in faith, knowing that God's hiddenness is not absence, nor is His allowing of trouble a sign of His weakness. Instead, it is a reminder that His ways are higher, and His ultimate purposes are always at work, even when veiled. This perspective cultivates resilience, patience, and a deeper submission to God's will, fostering a faith that endures both the light and the shadow of His providence, ultimately leading to a more profound and robust trust in His unfailing character.
Questions for Reflection
FAQ
Does "hideth his face" imply God is uncaring or absent?
No, the idiom "hideth his face" (Hebrew: satar panim) does not imply that God is uncaring or literally absent. Instead, it signifies a deliberate withdrawal of divine favor, a period of perceived distance, or a concealment of His purposes or presence from human understanding. In biblical contexts, this often occurs for corrective purposes, to test faith, or as a consequence of sin (Deuteronomy 31:17). It highlights humanity's inability to comprehend God's ways fully or to force His hand. Even when God's face seems hidden, He remains sovereignly present and active, working His purposes, often in ways beyond our immediate perception (Psalm 30:7). This hiddenness serves His wise and often mysterious purposes, ultimately revealing His faithfulness.
How does Elihu's perspective differ from Job's friends?
Elihu's perspective, while still flawed from a complete theological standpoint, offers a more nuanced view than Job's three friends. Unlike Eliphaz, Bildad, and Zophar, who rigidly adhered to a simple retribution theology (suffering equals sin), Elihu introduces the idea that suffering can be corrective, a means of instruction, or a way for God to communicate with humanity, rather than solely punitive. He emphasizes God's absolute greatness, wisdom, and unchallengeable sovereignty (Job 36:22-26), rather than focusing on Job's supposed sin. Elihu also suggests that Job's questioning of God's justice is presumptuous, given God's infinite wisdom, a point that foreshadows God's own address to Job from the whirlwind. While still ultimately failing to fully grasp the mystery of Job's suffering, Elihu elevates the discussion by focusing more on God's transcendent character and less on human culpability, pointing towards a deeper understanding of divine providence.
Christ-Centered Fulfillment
Job 34:29, with its declaration of God's unassailable sovereignty over both quietness and hiddenness, finds its ultimate fulfillment and clearest revelation in Jesus Christ. He is the one through whom God's sovereign power is perfectly manifested and His mysterious ways are unveiled. When Christ walked the earth, He demonstrated divine authority over all "trouble," bringing true "quietness" to stormy seas (Mark 4:39), healing diseases, and casting out demons, ultimately offering a peace that the world cannot give (John 14:27). The profound truth of God's "hidden face" is most acutely felt in Christ's cry from the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46). In that moment, the Father's face was indeed hidden from the Son as He bore the sin of the world, yet this was not a sign of God's absence or uncaring nature, but the very apex of His sovereign plan for redemption (Acts 2:23). Through Christ's atoning sacrifice and resurrection, God's ultimate victory over trouble and the full revelation of His character are achieved. No longer is God's face entirely hidden; for in Christ, the "image of the invisible God," we can truly "behold Him" (Colossians 1:15; John 1:18). Thus, Job 34:29 points forward to the One who embodies God's sovereign power to grant peace and who, through His own experience of divine hiddenness, perfectly fulfills God's redemptive purposes for both nations and individuals, bringing ultimate quietness and revealing the Father's heart.