10“Therefore listen to me, you men of understanding: far be it from God, that he should do wickedness, from the Almighty, that he should commit iniquity.
11For the work of a man he will render to him, and cause every man to find according to his ways.
12Yes surely, God will not do wickedly, neither will the Almighty pervert justice.
10 “Therefore listen to me, you men of understanding: far be it from God, that he should do wickedness, from the Almighty, that he should commit iniquity.
11 For the work of a man he will render to him, and cause every man to find according to his ways.
12 Yes surely, God will not do wickedly, neither will the Almighty pervert justice.
KJVKing James Version
10 Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
11 For the work of a man shall he render unto him, and cause every man to find according to his ways.
12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
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JPSJPS Tanakh (1917)
10 Therefore hearken unto me, ye men of understanding: Far be it from God, that He should do wickedness; and from the Almighty, that He should commit iniquity.
11 For the work of a man will He requite unto him, and cause every man to find according to his ways.
12 Yea, of a surety, God will not do wickedly, neither will the Almighty pervert justice.
2 Corinthians 5:10(v11)For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has…
Romans 2:6(v11)who “will pay back to everyone according to their works:”
Revelation 22:12(v11)“Behold, I come quickly. My reward is with me, to repay to each man according to his work.
Psalms 62:12(v11)Also to you, Lord, belongs loving kindness, for you reward every man according to his work.
Matthew 16:27(v11)For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds.
Show all 30 cross-references
Romans 9:14(v10)What shall we say then? Is there unrighteousness with God? May it never be!
Deuteronomy 32:4(v10)The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he.
Jeremiah 32:19(v11)great in counsel, and mighty in work; whose eyes are open to all the ways of the children of men, to give everyone according to his ways,…
Job 8:3(vv10, 12)Does God pervert justice? Or does the Almighty pervert righteousness?
2 Chronicles 19:7(v10)Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons,…
Galatians 6:7-8(v11)Don’t be deceived. God is not mocked, for whatever a man sows, that he will also reap. For he who sows to his own flesh will from the flesh…
James 1:13(v10)Let no man say when he is tempted, “I am tempted by God,” for God can’t be tempted by evil, and he himself tempts no one.
Genesis 18:25(v10)May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May…
Proverbs 24:12(v11)If you say, “Behold, we didn’t know this,” doesn’t he who weighs the hearts consider it? He who keeps your soul, doesn’t he know it? Shall…
1 Peter 1:17(v11)If you call on him as Father, who without respect of persons judges according to each man’s work, pass the time of your living as…
Job 36:23(v10)Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness?’
Psalms 92:15(v10)to show that Yahweh is upright. He is my rock, and there is no unrighteousness in him.
Proverbs 1:31(v11)Therefore they will eat of the fruit of their own way, and be filled with their own schemes.
Romans 3:4-5(v10)May it never be! Yes, let God be found true, but every man a liar. As it is written, “that you might be justified in your words, and might…
Psalms 11:7(v12)For Yahweh is righteous. He loves righteousness. The upright shall see his face.
Psalms 145:17(v12)Yahweh is righteous in all his ways, and gracious in all his works.
Job 33:26(v11)He prays to God, and he is favorable to him, so that he sees his face with joy. He restores to man his righteousness.
Job 37:23(v10)We can’t reach the Almighty. He is exalted in power. In justice and great righteousness, he will not oppress.
Proverbs 6:32(v10)He who commits adultery with a woman is void of understanding. He who does it destroys his own soul.
Ezekiel 33:17-20(v11)“ ‘Yet the children of your people say, “The way of the Lord is not fair;” but as for them, their way is not fair. When the righteous turns…
Job 34:2-3(v10)“Hear my words, you wise men. Give ear to me, you who have knowledge. For the ear tries words, as the palate tastes food.
Job 34:34(v10)Men of understanding will tell me, yes, every wise man who hears me:
Proverbs 15:32(v10)He who refuses correction despises his own soul, but he who listens to reproof gets understanding.
Jeremiah 12:1(v10)You are righteous, Yahweh, when I contend with you; yet I would like to reason the cause with you. Why does the way of the wicked prosper?…
Habakkuk 1:12-13(v12)Aren’t you from everlasting, Yahweh my God, my Holy One? We will not die. Yahweh, you have appointed him for judgment. You, Rock, have…
30 distinct cross-references across this passage (31 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Trapp1656 · Public DomainOn vv10–12Job 34:10 Therefore hearken unto me, ye men of…
Job 34:10 Therefore hearken unto me, ye men of understanding: far be it from God, [that he should do] wickedness; and [from] the Almighty, [that he should commit] iniquity.
Ver. 10. Therefore hearken unto me, ye men of understanding] Heb. Ye men of heart, Cor est sedes sapientiae. Egregie cordati viri.
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Mentemque habere queis bonam
Et esse corculis datum est.
Having recited Job’s evil speeches, he turneth away from him as it were in great displeasure, and directeth his speech to others. See the like done by Jacob, Gen 49:4. We should abhor that which is evil, and show our detestation thereof.
Far be it from God that he should do wickedness, &c.] sc. By punishing any without a cause; and this he double denieth for better assurance. Cause enough there may be found in the very best, as well by reason of their actual abominations (their omissions, commissions, and failings in the manner) as of their birth blot, which ever abideth with them while they are here, and is a seed plot of all sin. How then can God wrong any one? Surely it is inconsistent with God’s, 1. Nature, here; 2. Actions, Job 34:11 3. Will, Job 34:12. And although he might, to show his sovereignty, punish men for his pleasure, Rom 9:20, yet far be it from us to imagine that he will abuse his might and power to do anything unjust or unbeseeming his goodness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv10–12Ye men of understanding; you who are present, and…
Ye men of understanding; you who are present, and understand these things, do you judge between Job and me.
Far be it from God that he should do wickedness: this I must lay down as a principle, that the righteous and holy God neither doth nor can deal unjustly with Job, or with any man, as Job insinuates that God had dealt with him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v10The scope of Elihu's discourse to reconcile Job to…
The scope of Elihu's discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: "Hearken to me, you men of understanding (Job 34:10), and show yourselves to be intelligent by assenting to this which I say." And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God's proceedings. Now observe in these verses,
I. How plainly this truth is laid down, both negatively and positively. 1. He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity, Job 34:10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (Job 34:12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai - God all-sufficient, and therefore he cannot be tempted with evil (Jam 1:13), to do an unrighteous thing. 2. He ministers justice to all (Job 34:11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.
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II. How warmly it is asserted, 1. With an assurance of the truth of it: Yea, surely, Job 34:12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly. 2. With an abhorrence of the very thought of the contrary (Job 34:10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.
III. How evidently it is proved by two arguments:
1. His independent absolute sovereignty and dominion (Job 34:13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other. (1.) It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right? Gen 18:25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him? Rom 3:5, Rom 3:6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God's dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns? (2.) It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.
2. His irresistible power (Job 34:14): If he set his heart upon man, to contend with him, much more if (as some read it) he set his heart against man, to ruin him, if he should deal with man either by summa potestas - mere sovereignty, or by summum jus - strict justice, there were no standing before him; man's spirit and breath would soon be gone and all flesh would perish together, Job 34:15. Many men's honesty is owing purely to their impotency; they do not do wrong because they cannot support it when it is done, or it is not in their power to do it. But God is able to crush any man easily and suddenly, and yet does not by arbitrary power crush any man, which therefore must be attributed to the infinite perfection of his nature, and that is immutable. See here, (1.) What God can do with us. He can soon bring us to dust; there needs not any positive act of his omnipotence to do it; if he do but withdraw that concurrence of his providence by which we live, if he gather unto himself that spirit and breath which was from his hand at first and is still in his hand, we expire immediately, like an animal in an air-pump when the air is exhausted. (2.) What he may do with us without doing us wrong. He may recall the being he gave, of which we are but tenants at will, and which also we have forfeited; and therefore, as long as that is continued of his mere favour, we have no reason to cry out of wrong, whatever other comforts are removed.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv10–12For the work of a man will he render…
For the work of a man will he render unto him,.... The reward of his work, as Ben Gersom interprets it, whether the work of a wicked man or of a good man:
and cause every man to find according to his ways. Which is a truth frequently inculcated in the Scriptures; and will take place especially at the resurrection of the dead, which is for that purpose, and at the final judgment, by the righteous Judge of all; for, though wicked men may not be punished now according to their deserts, they will hereafter, which is sufficient to vindicate the justice of God: and as for the works and ways of good men, though God does not proceed according to them in the methods of his grace, they are not justified by them, nor called and saved according to them; for, though evil works deserve damnation, good works do not merit salvation; yet they are not neglected by the Lord; he is not unrighteous to forget them, and verily there is a reward for righteous men though it is not of debt but grace; and not for, but in keeping the commands of God, is this reward; even communion with him and peace in their souls, which they enjoy in, though not as arising from their keeping them; and at the last day, when their justification will be pronounced before men and angels, it will be according to their works of righteousness, not done by themselves, but done by Christ, in their room and stead and reckoned to them; for the obedience of Christ, by which they are made righteous, though imputed to them without works, is nothing else but a series of good works most perfectly done by Christ for them; and according to which the crown of righteousness in a righteous way will be given them by the righteous Judge. All which therefore is a full proof that no iniquity is, will, or can be committed by the Lord.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v12Pervert - As Job hath affirmed.
Pervert - As Job hath affirmed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv10–11Verse 10. Far be it from God] Rather, Wickedness,…
Verse 10. Far be it from God] Rather, Wickedness, far be that from God; and from iniquity, the Almighty. The sense is sufficiently evident without the paraphrase in our version.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v10Job 34:10-12. Hearken to me, ye men of understanding…
Job 34:10-12. Hearken to me, ye men of understanding — Ye who are present, and understand these things, do you judge between Job and me. Far be it from God that he should do wickedness — This I must lay down as a principle, that the righteous and holy God neither does nor can deal unjustly with Job, or with any man, as Job insinuates that God hath dealt with him. For the work of a man — That is, the reward of his work; shall he render unto him, &c. — Job’s afflictions, though great and distressing, are not undeserved, but justly inflicted upon him, both for the original corruption of his nature, and for many actual transgressions, which are known to God, though Job, through partiality, may not see them. And Job’s piety shall be recompensed, it may be, in this life, but undoubtedly in the next; and therefore piety is not unprofitable, as Job signifies. Neither will the Almighty pervert judgment — As Job hath erroneously affirmed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv10–12Therefore hearken unto me - Elihu proceeds now to…
Therefore hearken unto me - Elihu proceeds now to reply to what he regarded as the erroneous sentiments of Job, and to show the impropriety of language which reflected so much on God and his government. Instead, however, of meeting the facts in the case, and showing how the actual course of events could be reconciled with justice, he resolves it all into a matter of sovereignty, and maintains that it is wrong to doubt the rectitude of the dealings of one so mighty as God. In this he pursues the same course substantially which the friends of Job had done, and does little more to solve the real difficulties in the case than they had. The facts to which Job had referred are scarcely adverted to; the perplexing questions are still unsolved, and the amount of all that Elihu says is, that God is a sovereign, and that there must be an improper spirit when people presume to pronounce on his dealings.
Ye men of understanding - Margin, as in Hebrew men of “heart.” The word heart is used here as it was uniformly among the Hebrews; the Jewish view of physiology being that the heart was the seat of all the mental operations. They never speak of the head as the seat of the intellect, as we do. The meaning here is, that Elihu regarded them as sages, qualified to comprehend and appreciate the truth on the subject under discussion.
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Far be it from God - Hebrew חלילה châlı̂ylâh - “profane, unholy.” It is an expression of abhorrence, as if the thing proposed were profane or unholy: 1Sa 20:2; Gen 18:25; Jos 24:16. The meaning here is, that the very idea that God would do wrong, or could patronize iniquity, was a profane conception, and was not to be tolerated for a moment. This is true enough, and in this general sentiment, no doubt, Job would himself have concurred.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv10–12The true answer to Job, which God follows up…
The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Rom 9:14; Deu 32:4; Gen 18:25).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv10–12Main division. ELIHU FORMULATES AND REFUTES JOB’S ERROR BY…
Main division. ELIHU FORMULATES AND REFUTES JOB’S ERROR BY A COUNTER PROPOSITION: THE NATURE OF GOD NOT ONLY DECLARES IT IMPOSSIBLE FOR GOD TO DO WRONG, BUT NECESSITATES RIGHT DOING IN ALL HIS WORKS, Job_34:10-30.
a. The proposition is stated (Job_34:10-12) and enforced by the consideration that the creation and continued preservation of the world, and all that live, imply that God, because of his almightiness thus declared, and who consequently must forever be independent of all, must be animated by love for his creatures. “An almighty, and at the same time an unjust, God, is an unimaginable thought.” — Hengstenberg. Job_34:10-15. Comp. Bildad’s position, Job_8:3.
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10. Men of understanding — Literally, Men of heart.
Far be it from God — Far from God be wickedness, and iniquity (far be it) from the Almighty! The italics in A.V. are not needed. The word rendered far is a strong expression of aversion. He abhors the thought that wickedness should or could belong to God. If such were the case, man would have to deal with an infinite monster. The entrance of evil into the divine nature would be the wreck of right, of justice, and of all hope. Happy are we that we have not to harbour the thought of omnipotence linked with evil. “If God is the author of evil, he is consequently not good; and if he is not good, he is not God.” — Basil the Great.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn v1010–12. Elihu’s argument in these verses is the truest…
10–12. Elihu’s argument in these verses is the truest answer that can be given: injustice on the part of God is inconsistent with the idea of God. The three friends had urged the same plea. And Job would have accepted the argument had his friends or himself been able to take it up as a general principle and keep it clear from complications with the events of actual providence. When, however, they combined it with their other theory that good and evil befell men solely according to the principle of retribution, and that this latter principle was that according to which God’s actual providence was entirely administered, Job could not consent to their reasoning. And as he agreed with them that retributive righteousness was or ought to be the principle of God’s rule of the world, he was obliged, as he entirely failed to perceive such a principle adhered to, to charge God with injustice. It is not easy to see how Elihu differs from the friends in the position which he takes up here and in Job_34:20-33. He is concerned in the meantime, however, with a theoretical defence of God’s justice.
10–19. This charge of injustice Elihu rebuts, first, on the general ground of its impiety: God cannot be thought of as acting in the way Job asserted—He rewardeth every man according to his works (Job_34:10-12); and second, he then resolves the general idea into two distinct thoughts, Job_34:13-15, and Job_34:16-19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn v10(10) Ye men of understanding.—Elihu now appeals to the…
(10) Ye men of understanding.—Elihu now appeals to the men of understanding, by whom he can hardly mean the three friends of whom he has already spoken disparagingly, but seems rather to appeal to an audience, real or imagined, who are to decide on the merits of what he says. This is an incidental indication that we are scarcely intended to understand the long-continued argument as the record of an actual discussion. Elihu begins to take broader ground than the friends of Job, inasmuch as he concerns himself, not with the problems of God’s government, but with the impossibility of His acting unjustly (Gen_18:25), and the reason he gives is somewhat strange—it is the fact that God is irresponsible, He has not been put in charge over the earth; but His authority is ultimate and original, and being so, He can have no personal interests to secure at all risks; He can only have in view the ultimate good of all His creatures, for, on the other hand, if He really desired to slay them, their breath is in His hands, and He would only have to recall it. The earth and all that is in it belongs to God: it is His own, and not another’s entrusted to Him; His self-interest, therefore, cannot come into collision with the welfare of His creatures, because their welfare is the welfare of that which is His—of that, therefore, in which He Himself has the largest interest. The argument is a somewhat strange one to us, but it is sound at bottom, for it recognises God as the prime origin and final hope of all His creatures, and assumes that His will can only be good, and that it must be the best because it is His. (Comp. St. Joh_10:12-13.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv10–12Therefore hearken unto me, ye men of understanding (comp.…
Therefore hearken unto me, ye men of understanding (comp. ver. 2). Elihu repeats himself, wishing to call special attention to his justification of God (vers. 10-30). Far be it from God, that he should do wickedness. Elihu probably means that to do wickedness is contrary to the very nature and idea of God; but he does not express himself very clearly. And from the Almighty, that he should commit iniquity. An evil God, a God who can do wrong, is a contradiction in terms an impossible, inconceivable idea. Devil-worshippers, if there are or ever have been such persons, do not conceive of the object of their worship as really God, but as a powerful malignant spirit. Once rise to the height of the conception of a Power absolutely supreme, omniscient, omnipresent, the Author of all things, and it is impossible to imagine him as less than perfectly good.
HOMILIES BY R. GREEN Ver. 10. The righteousness of the Divine dealings.
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Elihu"s words continue. His accusation against Job is that he saith, "I am righteous." He "addeth rebellion unto his sin" (ver. 37). And in his own self-justification he casts a shadow upon the Divine procedure. "He multiplieth his words against God "( ver. 37). Such is Elihu"s contention. He says Job declares," God hath taken away my judgment." To defend the Divine work and so bring Job to acknowledge his sin is the purpose of Elihu. He here declares the righteousness of the Divine dealings. "Far be it from God to do wickedness." The righteousness of God"s ways is seen
I IN HIS ABSOLUTE IMPARTIALITY TOWARDS MAN. "He accepteth not the person of princes, nor regardeth the rich more than the poor." Truly there is no respect of persons with God. "The work of a man shall he render to him n (ver. 11), be it good or evil.
II IN THE PERFECT RIGHTEOUSNESS OF THE DIVINE NAME is to be found the utmost pledge of justness. "Surely God will not do wickedly, neither will the Almighty pervert judgment" (ver. 12). "For he will not lay upon man more than right" (ver. 23). This is further illustrated
III IN THE SELF-IMPOSED GOVERNMENT OF THE WORLD. "Who hath given him a charge over the earth?" If he please he can "gather unto himself his spirit and his breath." Then would "all flesh perish together, and man would turn again to dust." He has no temptation to depart from right in his dealings with men, since all are entirely in his hand. But a further and striking evidence of the righteousness of the Divine ways is seen
IV IN THE JUDGMENT UPON THE UNGODLY, The evil ones "he striketh as wicked men in the open sight of others" (ver. 26). Elihu finds a further confirmation of this
V IN THE EFFECTUAL PURPOSES OF THE DIVINE BENIGNITY. "When he giveth quietness, who then can make trouble?" etc. (ver. 29). All this is done "that the hypocrite reign not." From all this he would lead Job to confession. "If I have done iniquity, I will do no more." So must the purpose of the righteous ways of God be to lead:
1. To consciousness of evil.
2. To confession of known wrong.
3. To amendment of life.
4. To patience under Divine afflictions.
This Elihu teaches, though he knows not yet the purpose of Job"s suffering. R.G.
The certain justice of God.
Job appeared to have arraigned the Divine justice. Elihu emphatically asserts its absolute perfection. Whatever else we may fail to see, one landmark must not be lost sight of. God is perfectly free from all evil. We may not understand his ways of action, but most assuredly he is acting justly.
I THE GROUNDS OF FAITH IN THE CERTAIN JUSTICE OF GOD. Why can we thus dogmatically assert that God is perfectly just? Notice three grounds of assurance.
1. The essential character of God. We understand the very idea of God to involve justice. He would not be God if he ceased to be just. Now, his absolute justice is like his infinite power. There is no reason for limiting it. If either attribute exists at all, it is most natural to suppose that it exists in perfection. There is nothing to limit God. God is too great to be tempted to be unjust.
2. The revealed character of God. All through the Bible the justice of God is asserted and reasserted. Those men who knew God best affirmed most clearly that he was just.
3. The tried character of God. We know God in life. We may not be always able to assure ourselves of the justice of what God does while he is doing it. Then it may look dark and dreadful. But how often have we found, on looking back on the most gloomy tracts of life, that the clouds have passed, and the justice of God has been made clear as the noonday!
II THE TRIAL OF FAITH IN THE CERTAIN JUSTICE OF GOD. To each individual man the fact of God"s justice must be a matter to be taken on faith. That is to say, though there is good evidence for it, we cannot see how it obtains in our own personal circumstances. This is to be expected, however, and may be accounted for by various causes.
1. Partial views. We cannot see the whole pattern at which God is working, and therefore the crossing threads often seem to us confusing and wrongly placed.
2. Perverted ideas. We judge of God by our own standard. But that standard may have been warped. Then what is straight in God looks crooked to us, simply because our rule is crooked.
3. Trial of faith. There is a reason in God"s providential government why he should permit us to be in the dark as to the meaning and purpose of some of his actions. He wishes to lead us to trust him. If we could see all, faith would have no scope, no exercise, and therefore no development. It would perish for want of use.
III THE EXERCISE OF FAITH IN THE CERTAIN JUSTICE OF GOD.
1. In our own lives. Here we are called upon to walk by faith. When the way is hard and painful, let us call to mind the truth that God is doing well with us, though we cannot see how.
2. In history. Nations are led by the King of kings. Through strange revolutions he is bringing about his righteous will. If we could believe this, we should view the dark and threatening aspect of the world without dismay.
3. In nature. Here, too, God is acting for the good of the whole, and in justice to each. The fierce strife of nature looks cruel. But peace! God is just.
4. In redemption. Here God shows himself both a just God and a Saviour, upholding righteousness while he has pity on sinners. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v10Neither will the Almighty pervert Justice.
Job_34:10-12
Neither will the Almighty pervert Justice.
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On the justice of God
These words are a description of the justice and righteousness of the supreme Governor of all things; introduced with an affectionate appeal to the common reason of mankind for the truth of the assertion, and closed with an eloquent repetition of the assurance of its certainty. There are, and must be, difficulties in the administration of providence; but these difficulties affect only such as are careless in matters of religion, and they can never make reasonable and considerate persons, men of attention and understanding, to doubt concerning the righteousness of the Divine government.
I. God is, and cannot but be, just in all His actions. There being necessarily in nature a difference of things, which is what we call natural good and evil, and a variety in the dispositions and qualifications of persons, which is what we call moral good and evil, from the due or undue adjustment of these natural qualities of things to the moral qualifications of persons, arise unavoidably the notions of right and wrong. Now, the will of every intelligent agent being always directed by some motive, it is plain Chat the natural motive of action, where nothing irregular interposes, can be no other than this right or reason of things. Whenever this right and reason are not made the rule of action, it can only be, either because the agent is ignorant of what is right, or wants ability to pursue it, or else is knowingly and willingly diverted from it, by the hope of some good, or fear of some evil. But none of these causes of injustice can possibly have any place in God. His actions must necessarily be directed by right, and reason, and justice only. It is sometimes argued that the actions of God must needs be just, for whatever He does is just, because He does it. But this argument is not proving, but supposing the thing in question. It has been unworthily used, as if, because whatever God does is certainly just, therefore whatsoever unjust and unreasonable things men, in their systems of Divinity ascribe to Him, were made just and reasonable by supposing God to be the author of them. Or that, God being all-powerful, therefore whatever is ascribed to Him, though in itself it may seem unjust, and would be unjust among men, yet by supreme power is made just and right. Upon this kind of reasoning is built the doctrine of absolute reprobation, and some other the like opinions. But this is speaking deceitfully for God. In Scripture, God perpetually appeals to the common reason and natural judgment of mankind for the equity Of His dealings with them.
II. Wherein the nature of Gods justice consists. Justice is of two sorts. There is a justice which consists in a distribution of equality; and there is a justice which consists in a distribution of equity. Of this latter sort is the justice of God. In the matter of punishment, His justice requires that it should always be apportioned with the most strict exactness, to the degree or demerit of the crime. The particulars wherein this justice consists are--
1. An impartiality with regard to persons.
2. An equity of distribution with regard to things; that is, the observing an exact proportion in the several particular degrees of reward and punishment, as Well as an impartiality and determining what persons shall be in general rewarded or punished.
III. Objections arising from particular cases against the general doctrine of the Divine justice.
1. From the unequal distributions of providence in the present life. This is answered by the belief of a future state, wherein, by the exactness and precise equity of the final determinations of the great day, shall be abundantly made up all the little inequalities of this short life. There are also many special reasons of these seeming inequalities. God frequently afflicts the righteous, for the trial and improvement of their virtue, for the exercise of their patience, or the correction of their faults. On the other hand, God frequently, for no less wise reasons, defers the punishing of the wicked. Besides these, there are also particular difficulties arising from singular inequalities, even with regard to spiritual advantages.
The uses of this discourse are--
1. Let us acknowledge and submit to the Divine justice, and show forth our due sense and fear of it in the course of our lives.
2. A right notion of the justice of God is matter of comfort to good men.
3. The justice of God is a matter of terror to all wicked and unrighteous men, how great and powerful soever they may be.
4. From a consideration of the justice of God arises a true notion of the heinousness of sin.
5. If God, who is all-powerful and supreme, yet always confines Himself to what is just, how dare mortal men insult and tyrannise over each other, and think themselves by power and force discharged from all obligations of equity towards their fellow creatures? (S. Clarke, D. D.)
The perdition of the unconverted, not attributable to God
I. God cannot wish that any human mind should continue unconverted. It would be strange indeed if He did. It is blasphemy to think that God should wish any creature to commit sin. The holy God cannot wish any human mind either to begin to be unholy, or to continue to be unholy.
II. God cannot wish that any human being should perish. God has declared that they shall. It is inevitable in order to the ends of justice, and the maintenance of His moral government. But, then, He does not desire this issue. To say He did would be to say that God is malevolent. He cannot take any pleasure in suffering.
III. God has not decreed that any single mind should continue unconverted and should perish. There is no such decree. If there were, it would be substantially the same with the last, only that it would be underhand and clandestine. It would be charging God, not only with sin, but with cowardice and hypocrisy.
IV. God never acts with the view that any should continue unconverted and should perish. God never operates upon the mind with this view. He never interposes difficulties in the way of its conversion, and with a view to its perdition. God does wish that every human mind should be converted and saved.
1. Prove this from Gods words.
2. The actions of God will be found in harmony with His word.
3. Prove this from the death Of Christ.
4. This doctrine is deducible from the entire plan of salvation. (John Young, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v10Proof of the Divine Righteousness
Proof of the Divine Righteousness
v. 10. Therefore hearken unto me, ye men of understanding, the same men being appealed to for a verdict to whom Elihu had first addressed himself. Far be it from God that He should do wickedness, to deal in a mean, unjust, and cruel manner, and from the Almighty that He should commit iniquity, actually commit a crime.
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v. 11. For the work of a man shall He render unto him, recompensing to every man according to his deeds, and cause every man to find according to his ways, each one receiving what his works are worth, what his conduct deserves.
v. 12. Yea, surely God will not do wickedly, neither will the Almighty pervert judgment, this thought being repeated for the sake of emphasis.
v. 13. Who hath given Him a charge over the earth, delivering the earth to his power, placing it under His direction? Or who hath disposed the whole world, establishing and governing the whole circle of the universe? The answer evidently is: No one but God Himself; He is the absolute Creator and Ruler, this thought excluding every selfish motive on the part of God.
v. 14. If He set his heart upon man, rather, upon Himself, if He gather unto Himself His spirit and His breath, that by which the existence of all creatures is maintained,
v. 15. all flesh shall perish together, with the withdrawal of the divine power and sustaining strength, and man shall turn again unto dust. Man is completely dependent upon the providence of God, and yet God does not use His majestic power in an arbitrary manner, making use of cruelty toward His creatures.
v. 16. If, now, thou hast understanding, hear this, Job should use his powers of observation in a proper way; hearken to the voice of my words. Elihu wanted to impress upon Job the importance of his argument.
v. 17. Shall even he that hateth right govern? The love of righteousness and justice is a condition of proper government. And wilt thou condemn Him that is most just, the mighty Just One, that is, God Himself? Surely Job would not presume upon such a course.
v. 18. Is it fit to say to a king, Thou art wicked? calling him worthless and a scoundrel, and to princes, Ye are ungodly? Even to human rulers and governors one would not dare to speak thus, how much less to the almighty and all-just God on high, as Job had done!
v. 19. How much less to Him that accepteth not the persons of princes nor regardeth the rich more than the poor; for with God there is no distinction of persons or rank. For they all are the work of His hands, and therefore all are held in the same regard by Him.
v. 20. In a moment shall they die, perish with the greatest suddenness, and the people shall be troubled at midnight and pass away, entire nations passing away, as a sleeper who is awakened at midnight only to meet a violent death; and the mighty shall be taken away without hand, without having the hand of men touching them, being destroyed by a higher invisible power, by the command of God.
v. 21. For His eyes are upon the ways of man, and He seeth all his goings, watching most carefully over every person’s conduct in life.
v. 22. There is no darkness nor shadow of death where the workers of iniquity may hide themselves, since the omniscient eye of God will penetrate to every hiding-place which men may devise or discover, Psa 139:11-12.
v. 23. For He will not lay upon man more than right, that is, God does not need to wait long for any examination which He desires to make, for He has all men before His eyes continually, that he should enter into judgment with God. Job had pleaded that God would enter into judgment with him, since he was anxious to demonstrate his innocence. Elihu replies that God, by virtue of His omniscience, finds out men in a moment and summons them before His judgment; God was acquainted with all his ways long before any formal examination had taken place.
v. 24. He shall break in pieces mighty men without number, without a long inquiry into their past records, since He is familiar with their whole lives, and set others in their stead, Luk 1:52.
v. 25. Therefore He knoweth their works, looking through even their intentions, and He overturneth them in the night, with a sudden overthrow, so that they are destroyed, crushed out of existence.
v. 26. He striketh them as wicked men, as evil-doers are scorned and smitten, in the open sight of others, as a public example and a warning to all men,
v. 27. because they turned back from Him, or, "for that reason they turn away from Him," and would not consider any of His ways,
v. 28. so that they cause the cry of the poor to come unto Him, in consequence of the oppression exerted upon them; and He heareth the cry of the afflicted, which is brought to His notice because the persistent wicked conduct of the godless causes the complaint of the downtrodden to penetrate to the notice of God. Thus the justice of God strikes tile unrighteous.
v. 29. When He giveth quietness, giving rest and relief to the poor and oppressed, who then can make trouble, who will condemn the course of God in so acting? And when He hideth His face, who then can behold Him? If God chooses not to he graciously disposed, who will compel Him to feel that way? Whether it be done against a nation or against a man only, individuals and peoples are alike under God’s government,
v. 30. that the hypocrite reign not, the ungodly person assuming control of affairs, lest the people be ensnared, their wicked rulers plunging them into ruin. All this Elihu maintained in defense of God’s righteousness and justice at all times.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v10General Information:
General Information:
Elihu continues speaking. Each of these verses contain parallel phrases. (See: Parallelism)
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you men of understanding
Elihu is criticizing Job and his friends. He does not actually think they are wise. (See: Irony)
far be it from God ... far be it from the Almighty that he should commit sin
These two phrases have the same meaning and are used together to emphasize that God would never do anything wrong. The phrase "far be it from" is an idiom. AT: "Almighty God would never consider doing anything that is wicked or wrong" (See: Parallelism and Idiom)
For he pays back a person's work
This means that he gives to a person what he deserves for the work he has done. Here "work" is a metaphor for what a person does. AT: "For he gives to a person what he deserves in return for he does" (See: Metaphor)
he makes every man come upon the reward of his own ways
The phrase "his own ways" is an idiom for how a person lives his life. Elihu emphasizes that God gives to people what they deserve. AT: "he causes every man to receive the reward he deserves for how he lives" (See: Idiom)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv10–1134:10-15 The passage attaches three ideas to the truth…
34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).
GEBible — Godless Engineer's Bible App
John Trapp 1656 · Public Domain On vv10–12 Job 34:10 Therefore hearken unto me, ye men of…
Job 34:10 Therefore hearken unto me, ye men of understanding: far be it from God, [that he should do] wickedness; and [from] the Almighty, [that he should commit] iniquity.
Ver. 10. Therefore hearken unto me, ye men of understanding] Heb. Ye men of heart, Cor est sedes sapientiae. Egregie cordati viri.
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Mentemque habere queis bonam
Et esse corculis datum est.
Having recited Job’s evil speeches, he turneth away from him as it were in great displeasure, and directeth his speech to others. See the like done by Jacob, Gen 49:4. We should abhor that which is evil, and show our detestation thereof.
Far be it from God that he should do wickedness, &c.] sc. By punishing any without a cause; and this he double denieth for better assurance. Cause enough there may be found in the very best, as well by reason of their actual abominations (their omissions, commissions, and failings in the manner) as of their birth blot, which ever abideth with them while they are here, and is a seed plot of all sin. How then can God wrong any one? Surely it is inconsistent with God’s, 1. Nature, here; 2. Actions, Job 34:11 3. Will, Job 34:12. And although he might, to show his sovereignty, punish men for his pleasure, Rom 9:20, yet far be it from us to imagine that he will abuse his might and power to do anything unjust or unbeseeming his goodness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–12 Ye men of understanding; you who are present, and…
Ye men of understanding; you who are present, and understand these things, do you judge between Job and me.
Far be it from God that he should do wickedness: this I must lay down as a principle, that the righteous and holy God neither doth nor can deal unjustly with Job, or with any man, as Job insinuates that God had dealt with him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v10 The scope of Elihu's discourse to reconcile Job to…
The scope of Elihu's discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: "Hearken to me, you men of understanding (Job 34:10), and show yourselves to be intelligent by assenting to this which I say." And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God's proceedings. Now observe in these verses,
I. How plainly this truth is laid down, both negatively and positively. 1. He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity, Job 34:10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (Job 34:12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai - God all-sufficient, and therefore he cannot be tempted with evil (Jam 1:13), to do an unrighteous thing. 2. He ministers justice to all (Job 34:11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.
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II. How warmly it is asserted, 1. With an assurance of the truth of it: Yea, surely, Job 34:12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly. 2. With an abhorrence of the very thought of the contrary (Job 34:10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.
III. How evidently it is proved by two arguments:
1. His independent absolute sovereignty and dominion (Job 34:13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other. (1.) It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right? Gen 18:25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him? Rom 3:5, Rom 3:6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God's dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns? (2.) It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.
2. His irresistible power (Job 34:14): If he set his heart upon man, to contend with him, much more if (as some read it) he set his heart against man, to ruin him, if he should deal with man either by summa potestas - mere sovereignty, or by summum jus - strict justice, there were no standing before him; man's spirit and breath would soon be gone and all flesh would perish together, Job 34:15. Many men's honesty is owing purely to their impotency; they do not do wrong because they cannot support it when it is done, or it is not in their power to do it. But God is able to crush any man easily and suddenly, and yet does not by arbitrary power crush any man, which therefore must be attributed to the infinite perfection of his nature, and that is immutable. See here, (1.) What God can do with us. He can soon bring us to dust; there needs not any positive act of his omnipotence to do it; if he do but withdraw that concurrence of his providence by which we live, if he gather unto himself that spirit and breath which was from his hand at first and is still in his hand, we expire immediately, like an animal in an air-pump when the air is exhausted. (2.) What he may do with us without doing us wrong. He may recall the being he gave, of which we are but tenants at will, and which also we have forfeited; and therefore, as long as that is continued of his mere favour, we have no reason to cry out of wrong, whatever other comforts are removed.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–12 For the work of a man will he render…
For the work of a man will he render unto him,.... The reward of his work, as Ben Gersom interprets it, whether the work of a wicked man or of a good man:
and cause every man to find according to his ways. Which is a truth frequently inculcated in the Scriptures; and will take place especially at the resurrection of the dead, which is for that purpose, and at the final judgment, by the righteous Judge of all; for, though wicked men may not be punished now according to their deserts, they will hereafter, which is sufficient to vindicate the justice of God: and as for the works and ways of good men, though God does not proceed according to them in the methods of his grace, they are not justified by them, nor called and saved according to them; for, though evil works deserve damnation, good works do not merit salvation; yet they are not neglected by the Lord; he is not unrighteous to forget them, and verily there is a reward for righteous men though it is not of debt but grace; and not for, but in keeping the commands of God, is this reward; even communion with him and peace in their souls, which they enjoy in, though not as arising from their keeping them; and at the last day, when their justification will be pronounced before men and angels, it will be according to their works of righteousness, not done by themselves, but done by Christ, in their room and stead and reckoned to them; for the obedience of Christ, by which they are made righteous, though imputed to them without works, is nothing else but a series of good works most perfectly done by Christ for them; and according to which the crown of righteousness in a righteous way will be given them by the righteous Judge. All which therefore is a full proof that no iniquity is, will, or can be committed by the Lord.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v12 Pervert - As Job hath affirmed.
Pervert - As Job hath affirmed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–11 Verse 10. Far be it from God] Rather, Wickedness,…
Verse 10. Far be it from God] Rather, Wickedness, far be that from God; and from iniquity, the Almighty. The sense is sufficiently evident without the paraphrase in our version.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v10 Job 34:10-12. Hearken to me, ye men of understanding…
Job 34:10-12. Hearken to me, ye men of understanding — Ye who are present, and understand these things, do you judge between Job and me. Far be it from God that he should do wickedness — This I must lay down as a principle, that the righteous and holy God neither does nor can deal unjustly with Job, or with any man, as Job insinuates that God hath dealt with him. For the work of a man — That is, the reward of his work; shall he render unto him, &c. — Job’s afflictions, though great and distressing, are not undeserved, but justly inflicted upon him, both for the original corruption of his nature, and for many actual transgressions, which are known to God, though Job, through partiality, may not see them. And Job’s piety shall be recompensed, it may be, in this life, but undoubtedly in the next; and therefore piety is not unprofitable, as Job signifies. Neither will the Almighty pervert judgment — As Job hath erroneously affirmed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–12 Therefore hearken unto me - Elihu proceeds now to…
Therefore hearken unto me - Elihu proceeds now to reply to what he regarded as the erroneous sentiments of Job, and to show the impropriety of language which reflected so much on God and his government. Instead, however, of meeting the facts in the case, and showing how the actual course of events could be reconciled with justice, he resolves it all into a matter of sovereignty, and maintains that it is wrong to doubt the rectitude of the dealings of one so mighty as God. In this he pursues the same course substantially which the friends of Job had done, and does little more to solve the real difficulties in the case than they had. The facts to which Job had referred are scarcely adverted to; the perplexing questions are still unsolved, and the amount of all that Elihu says is, that God is a sovereign, and that there must be an improper spirit when people presume to pronounce on his dealings.
Ye men of understanding - Margin, as in Hebrew men of “heart.” The word heart is used here as it was uniformly among the Hebrews; the Jewish view of physiology being that the heart was the seat of all the mental operations. They never speak of the head as the seat of the intellect, as we do. The meaning here is, that Elihu regarded them as sages, qualified to comprehend and appreciate the truth on the subject under discussion.
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Far be it from God - Hebrew חלילה châlı̂ylâh - “profane, unholy.” It is an expression of abhorrence, as if the thing proposed were profane or unholy: 1Sa 20:2; Gen 18:25; Jos 24:16. The meaning here is, that the very idea that God would do wrong, or could patronize iniquity, was a profane conception, and was not to be tolerated for a moment. This is true enough, and in this general sentiment, no doubt, Job would himself have concurred.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–12 The true answer to Job, which God follows up…
The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Rom 9:14; Deu 32:4; Gen 18:25).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–12 Main division. ELIHU FORMULATES AND REFUTES JOB’S ERROR BY…
Main division. ELIHU FORMULATES AND REFUTES JOB’S ERROR BY A COUNTER PROPOSITION: THE NATURE OF GOD NOT ONLY DECLARES IT IMPOSSIBLE FOR GOD TO DO WRONG, BUT NECESSITATES RIGHT DOING IN ALL HIS WORKS, Job_34:10-30.
a. The proposition is stated (Job_34:10-12) and enforced by the consideration that the creation and continued preservation of the world, and all that live, imply that God, because of his almightiness thus declared, and who consequently must forever be independent of all, must be animated by love for his creatures. “An almighty, and at the same time an unjust, God, is an unimaginable thought.” — Hengstenberg. Job_34:10-15. Comp. Bildad’s position, Job_8:3.
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10. Men of understanding — Literally, Men of heart.
Far be it from God — Far from God be wickedness, and iniquity (far be it) from the Almighty! The italics in A.V. are not needed. The word rendered far is a strong expression of aversion. He abhors the thought that wickedness should or could belong to God. If such were the case, man would have to deal with an infinite monster. The entrance of evil into the divine nature would be the wreck of right, of justice, and of all hope. Happy are we that we have not to harbour the thought of omnipotence linked with evil. “If God is the author of evil, he is consequently not good; and if he is not good, he is not God.” — Basil the Great.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v10 10–12. Elihu’s argument in these verses is the truest…
10–12. Elihu’s argument in these verses is the truest answer that can be given: injustice on the part of God is inconsistent with the idea of God. The three friends had urged the same plea. And Job would have accepted the argument had his friends or himself been able to take it up as a general principle and keep it clear from complications with the events of actual providence. When, however, they combined it with their other theory that good and evil befell men solely according to the principle of retribution, and that this latter principle was that according to which God’s actual providence was entirely administered, Job could not consent to their reasoning. And as he agreed with them that retributive righteousness was or ought to be the principle of God’s rule of the world, he was obliged, as he entirely failed to perceive such a principle adhered to, to charge God with injustice. It is not easy to see how Elihu differs from the friends in the position which he takes up here and in Job_34:20-33. He is concerned in the meantime, however, with a theoretical defence of God’s justice.
10–19. This charge of injustice Elihu rebuts, first, on the general ground of its impiety: God cannot be thought of as acting in the way Job asserted—He rewardeth every man according to his works (Job_34:10-12); and second, he then resolves the general idea into two distinct thoughts, Job_34:13-15, and Job_34:16-19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v10 (10) Ye men of understanding.—Elihu now appeals to the…
(10) Ye men of understanding.—Elihu now appeals to the men of understanding, by whom he can hardly mean the three friends of whom he has already spoken disparagingly, but seems rather to appeal to an audience, real or imagined, who are to decide on the merits of what he says. This is an incidental indication that we are scarcely intended to understand the long-continued argument as the record of an actual discussion. Elihu begins to take broader ground than the friends of Job, inasmuch as he concerns himself, not with the problems of God’s government, but with the impossibility of His acting unjustly (Gen_18:25), and the reason he gives is somewhat strange—it is the fact that God is irresponsible, He has not been put in charge over the earth; but His authority is ultimate and original, and being so, He can have no personal interests to secure at all risks; He can only have in view the ultimate good of all His creatures, for, on the other hand, if He really desired to slay them, their breath is in His hands, and He would only have to recall it. The earth and all that is in it belongs to God: it is His own, and not another’s entrusted to Him; His self-interest, therefore, cannot come into collision with the welfare of His creatures, because their welfare is the welfare of that which is His—of that, therefore, in which He Himself has the largest interest. The argument is a somewhat strange one to us, but it is sound at bottom, for it recognises God as the prime origin and final hope of all His creatures, and assumes that His will can only be good, and that it must be the best because it is His. (Comp. St. Joh_10:12-13.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–12 Therefore hearken unto me, ye men of understanding (comp.…
Therefore hearken unto me, ye men of understanding (comp. ver. 2). Elihu repeats himself, wishing to call special attention to his justification of God (vers. 10-30). Far be it from God, that he should do wickedness. Elihu probably means that to do wickedness is contrary to the very nature and idea of God; but he does not express himself very clearly. And from the Almighty, that he should commit iniquity. An evil God, a God who can do wrong, is a contradiction in terms an impossible, inconceivable idea. Devil-worshippers, if there are or ever have been such persons, do not conceive of the object of their worship as really God, but as a powerful malignant spirit. Once rise to the height of the conception of a Power absolutely supreme, omniscient, omnipresent, the Author of all things, and it is impossible to imagine him as less than perfectly good.
HOMILIES BY R. GREEN Ver. 10. The righteousness of the Divine dealings.
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Elihu"s words continue. His accusation against Job is that he saith, "I am righteous." He "addeth rebellion unto his sin" (ver. 37). And in his own self-justification he casts a shadow upon the Divine procedure. "He multiplieth his words against God "( ver. 37). Such is Elihu"s contention. He says Job declares," God hath taken away my judgment." To defend the Divine work and so bring Job to acknowledge his sin is the purpose of Elihu. He here declares the righteousness of the Divine dealings. "Far be it from God to do wickedness." The righteousness of God"s ways is seen
I IN HIS ABSOLUTE IMPARTIALITY TOWARDS MAN. "He accepteth not the person of princes, nor regardeth the rich more than the poor." Truly there is no respect of persons with God. "The work of a man shall he render to him n (ver. 11), be it good or evil.
II IN THE PERFECT RIGHTEOUSNESS OF THE DIVINE NAME is to be found the utmost pledge of justness. "Surely God will not do wickedly, neither will the Almighty pervert judgment" (ver. 12). "For he will not lay upon man more than right" (ver. 23). This is further illustrated
III IN THE SELF-IMPOSED GOVERNMENT OF THE WORLD. "Who hath given him a charge over the earth?" If he please he can "gather unto himself his spirit and his breath." Then would "all flesh perish together, and man would turn again to dust." He has no temptation to depart from right in his dealings with men, since all are entirely in his hand. But a further and striking evidence of the righteousness of the Divine ways is seen
IV IN THE JUDGMENT UPON THE UNGODLY, The evil ones "he striketh as wicked men in the open sight of others" (ver. 26). Elihu finds a further confirmation of this
V IN THE EFFECTUAL PURPOSES OF THE DIVINE BENIGNITY. "When he giveth quietness, who then can make trouble?" etc. (ver. 29). All this is done "that the hypocrite reign not." From all this he would lead Job to confession. "If I have done iniquity, I will do no more." So must the purpose of the righteous ways of God be to lead:
1. To consciousness of evil.
2. To confession of known wrong.
3. To amendment of life.
4. To patience under Divine afflictions.
This Elihu teaches, though he knows not yet the purpose of Job"s suffering. R.G.
The certain justice of God.
Job appeared to have arraigned the Divine justice. Elihu emphatically asserts its absolute perfection. Whatever else we may fail to see, one landmark must not be lost sight of. God is perfectly free from all evil. We may not understand his ways of action, but most assuredly he is acting justly.
I THE GROUNDS OF FAITH IN THE CERTAIN JUSTICE OF GOD. Why can we thus dogmatically assert that God is perfectly just? Notice three grounds of assurance.
1. The essential character of God. We understand the very idea of God to involve justice. He would not be God if he ceased to be just. Now, his absolute justice is like his infinite power. There is no reason for limiting it. If either attribute exists at all, it is most natural to suppose that it exists in perfection. There is nothing to limit God. God is too great to be tempted to be unjust.
2. The revealed character of God. All through the Bible the justice of God is asserted and reasserted. Those men who knew God best affirmed most clearly that he was just.
3. The tried character of God. We know God in life. We may not be always able to assure ourselves of the justice of what God does while he is doing it. Then it may look dark and dreadful. But how often have we found, on looking back on the most gloomy tracts of life, that the clouds have passed, and the justice of God has been made clear as the noonday!
II THE TRIAL OF FAITH IN THE CERTAIN JUSTICE OF GOD. To each individual man the fact of God"s justice must be a matter to be taken on faith. That is to say, though there is good evidence for it, we cannot see how it obtains in our own personal circumstances. This is to be expected, however, and may be accounted for by various causes.
1. Partial views. We cannot see the whole pattern at which God is working, and therefore the crossing threads often seem to us confusing and wrongly placed.
2. Perverted ideas. We judge of God by our own standard. But that standard may have been warped. Then what is straight in God looks crooked to us, simply because our rule is crooked.
3. Trial of faith. There is a reason in God"s providential government why he should permit us to be in the dark as to the meaning and purpose of some of his actions. He wishes to lead us to trust him. If we could see all, faith would have no scope, no exercise, and therefore no development. It would perish for want of use.
III THE EXERCISE OF FAITH IN THE CERTAIN JUSTICE OF GOD.
1. In our own lives. Here we are called upon to walk by faith. When the way is hard and painful, let us call to mind the truth that God is doing well with us, though we cannot see how.
2. In history. Nations are led by the King of kings. Through strange revolutions he is bringing about his righteous will. If we could believe this, we should view the dark and threatening aspect of the world without dismay.
3. In nature. Here, too, God is acting for the good of the whole, and in justice to each. The fierce strife of nature looks cruel. But peace! God is just.
4. In redemption. Here God shows himself both a just God and a Saviour, upholding righteousness while he has pity on sinners. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v10 Neither will the Almighty pervert Justice.
Job_34:10-12
Neither will the Almighty pervert Justice.
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On the justice of God
These words are a description of the justice and righteousness of the supreme Governor of all things; introduced with an affectionate appeal to the common reason of mankind for the truth of the assertion, and closed with an eloquent repetition of the assurance of its certainty. There are, and must be, difficulties in the administration of providence; but these difficulties affect only such as are careless in matters of religion, and they can never make reasonable and considerate persons, men of attention and understanding, to doubt concerning the righteousness of the Divine government.
I. God is, and cannot but be, just in all His actions. There being necessarily in nature a difference of things, which is what we call natural good and evil, and a variety in the dispositions and qualifications of persons, which is what we call moral good and evil, from the due or undue adjustment of these natural qualities of things to the moral qualifications of persons, arise unavoidably the notions of right and wrong. Now, the will of every intelligent agent being always directed by some motive, it is plain Chat the natural motive of action, where nothing irregular interposes, can be no other than this right or reason of things. Whenever this right and reason are not made the rule of action, it can only be, either because the agent is ignorant of what is right, or wants ability to pursue it, or else is knowingly and willingly diverted from it, by the hope of some good, or fear of some evil. But none of these causes of injustice can possibly have any place in God. His actions must necessarily be directed by right, and reason, and justice only. It is sometimes argued that the actions of God must needs be just, for whatever He does is just, because He does it. But this argument is not proving, but supposing the thing in question. It has been unworthily used, as if, because whatever God does is certainly just, therefore whatsoever unjust and unreasonable things men, in their systems of Divinity ascribe to Him, were made just and reasonable by supposing God to be the author of them. Or that, God being all-powerful, therefore whatever is ascribed to Him, though in itself it may seem unjust, and would be unjust among men, yet by supreme power is made just and right. Upon this kind of reasoning is built the doctrine of absolute reprobation, and some other the like opinions. But this is speaking deceitfully for God. In Scripture, God perpetually appeals to the common reason and natural judgment of mankind for the equity Of His dealings with them.
II. Wherein the nature of Gods justice consists. Justice is of two sorts. There is a justice which consists in a distribution of equality; and there is a justice which consists in a distribution of equity. Of this latter sort is the justice of God. In the matter of punishment, His justice requires that it should always be apportioned with the most strict exactness, to the degree or demerit of the crime. The particulars wherein this justice consists are--
1. An impartiality with regard to persons.
2. An equity of distribution with regard to things; that is, the observing an exact proportion in the several particular degrees of reward and punishment, as Well as an impartiality and determining what persons shall be in general rewarded or punished.
III. Objections arising from particular cases against the general doctrine of the Divine justice.
1. From the unequal distributions of providence in the present life. This is answered by the belief of a future state, wherein, by the exactness and precise equity of the final determinations of the great day, shall be abundantly made up all the little inequalities of this short life. There are also many special reasons of these seeming inequalities. God frequently afflicts the righteous, for the trial and improvement of their virtue, for the exercise of their patience, or the correction of their faults. On the other hand, God frequently, for no less wise reasons, defers the punishing of the wicked. Besides these, there are also particular difficulties arising from singular inequalities, even with regard to spiritual advantages.
The uses of this discourse are--
1. Let us acknowledge and submit to the Divine justice, and show forth our due sense and fear of it in the course of our lives.
2. A right notion of the justice of God is matter of comfort to good men.
3. The justice of God is a matter of terror to all wicked and unrighteous men, how great and powerful soever they may be.
4. From a consideration of the justice of God arises a true notion of the heinousness of sin.
5. If God, who is all-powerful and supreme, yet always confines Himself to what is just, how dare mortal men insult and tyrannise over each other, and think themselves by power and force discharged from all obligations of equity towards their fellow creatures? (S. Clarke, D. D.)
The perdition of the unconverted, not attributable to God
I. God cannot wish that any human mind should continue unconverted. It would be strange indeed if He did. It is blasphemy to think that God should wish any creature to commit sin. The holy God cannot wish any human mind either to begin to be unholy, or to continue to be unholy.
II. God cannot wish that any human being should perish. God has declared that they shall. It is inevitable in order to the ends of justice, and the maintenance of His moral government. But, then, He does not desire this issue. To say He did would be to say that God is malevolent. He cannot take any pleasure in suffering.
III. God has not decreed that any single mind should continue unconverted and should perish. There is no such decree. If there were, it would be substantially the same with the last, only that it would be underhand and clandestine. It would be charging God, not only with sin, but with cowardice and hypocrisy.
IV. God never acts with the view that any should continue unconverted and should perish. God never operates upon the mind with this view. He never interposes difficulties in the way of its conversion, and with a view to its perdition. God does wish that every human mind should be converted and saved.
1. Prove this from Gods words.
2. The actions of God will be found in harmony with His word.
3. Prove this from the death Of Christ.
4. This doctrine is deducible from the entire plan of salvation. (John Young, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 Proof of the Divine Righteousness
Proof of the Divine Righteousness
v. 10. Therefore hearken unto me, ye men of understanding, the same men being appealed to for a verdict to whom Elihu had first addressed himself. Far be it from God that He should do wickedness, to deal in a mean, unjust, and cruel manner, and from the Almighty that He should commit iniquity, actually commit a crime.
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v. 11. For the work of a man shall He render unto him, recompensing to every man according to his deeds, and cause every man to find according to his ways, each one receiving what his works are worth, what his conduct deserves.
v. 12. Yea, surely God will not do wickedly, neither will the Almighty pervert judgment, this thought being repeated for the sake of emphasis.
v. 13. Who hath given Him a charge over the earth, delivering the earth to his power, placing it under His direction? Or who hath disposed the whole world, establishing and governing the whole circle of the universe? The answer evidently is: No one but God Himself; He is the absolute Creator and Ruler, this thought excluding every selfish motive on the part of God.
v. 14. If He set his heart upon man, rather, upon Himself, if He gather unto Himself His spirit and His breath, that by which the existence of all creatures is maintained,
v. 15. all flesh shall perish together, with the withdrawal of the divine power and sustaining strength, and man shall turn again unto dust. Man is completely dependent upon the providence of God, and yet God does not use His majestic power in an arbitrary manner, making use of cruelty toward His creatures.
v. 16. If, now, thou hast understanding, hear this, Job should use his powers of observation in a proper way; hearken to the voice of my words. Elihu wanted to impress upon Job the importance of his argument.
v. 17. Shall even he that hateth right govern? The love of righteousness and justice is a condition of proper government. And wilt thou condemn Him that is most just, the mighty Just One, that is, God Himself? Surely Job would not presume upon such a course.
v. 18. Is it fit to say to a king, Thou art wicked? calling him worthless and a scoundrel, and to princes, Ye are ungodly? Even to human rulers and governors one would not dare to speak thus, how much less to the almighty and all-just God on high, as Job had done!
v. 19. How much less to Him that accepteth not the persons of princes nor regardeth the rich more than the poor; for with God there is no distinction of persons or rank. For they all are the work of His hands, and therefore all are held in the same regard by Him.
v. 20. In a moment shall they die, perish with the greatest suddenness, and the people shall be troubled at midnight and pass away, entire nations passing away, as a sleeper who is awakened at midnight only to meet a violent death; and the mighty shall be taken away without hand, without having the hand of men touching them, being destroyed by a higher invisible power, by the command of God.
v. 21. For His eyes are upon the ways of man, and He seeth all his goings, watching most carefully over every person’s conduct in life.
v. 22. There is no darkness nor shadow of death where the workers of iniquity may hide themselves, since the omniscient eye of God will penetrate to every hiding-place which men may devise or discover, Psa 139:11-12.
v. 23. For He will not lay upon man more than right, that is, God does not need to wait long for any examination which He desires to make, for He has all men before His eyes continually, that he should enter into judgment with God. Job had pleaded that God would enter into judgment with him, since he was anxious to demonstrate his innocence. Elihu replies that God, by virtue of His omniscience, finds out men in a moment and summons them before His judgment; God was acquainted with all his ways long before any formal examination had taken place.
v. 24. He shall break in pieces mighty men without number, without a long inquiry into their past records, since He is familiar with their whole lives, and set others in their stead, Luk 1:52.
v. 25. Therefore He knoweth their works, looking through even their intentions, and He overturneth them in the night, with a sudden overthrow, so that they are destroyed, crushed out of existence.
v. 26. He striketh them as wicked men, as evil-doers are scorned and smitten, in the open sight of others, as a public example and a warning to all men,
v. 27. because they turned back from Him, or, "for that reason they turn away from Him," and would not consider any of His ways,
v. 28. so that they cause the cry of the poor to come unto Him, in consequence of the oppression exerted upon them; and He heareth the cry of the afflicted, which is brought to His notice because the persistent wicked conduct of the godless causes the complaint of the downtrodden to penetrate to the notice of God. Thus the justice of God strikes tile unrighteous.
v. 29. When He giveth quietness, giving rest and relief to the poor and oppressed, who then can make trouble, who will condemn the course of God in so acting? And when He hideth His face, who then can behold Him? If God chooses not to he graciously disposed, who will compel Him to feel that way? Whether it be done against a nation or against a man only, individuals and peoples are alike under God’s government,
v. 30. that the hypocrite reign not, the ungodly person assuming control of affairs, lest the people be ensnared, their wicked rulers plunging them into ruin. All this Elihu maintained in defense of God’s righteousness and justice at all times.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v10 General Information:
General Information:
Elihu continues speaking. Each of these verses contain parallel phrases. (See: Parallelism)
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you men of understanding
Elihu is criticizing Job and his friends. He does not actually think they are wise. (See: Irony)
far be it from God ... far be it from the Almighty that he should commit sin
These two phrases have the same meaning and are used together to emphasize that God would never do anything wrong. The phrase "far be it from" is an idiom. AT: "Almighty God would never consider doing anything that is wicked or wrong" (See: Parallelism and Idiom)
For he pays back a person's work
This means that he gives to a person what he deserves for the work he has done. Here "work" is a metaphor for what a person does. AT: "For he gives to a person what he deserves in return for he does" (See: Metaphor)
he makes every man come upon the reward of his own ways
The phrase "his own ways" is an idiom for how a person lives his life. Elihu emphasizes that God gives to people what they deserve. AT: "he causes every man to receive the reward he deserves for how he lives" (See: Idiom)
translationWords
understand
evil
Almighty
sin
reward
perverse
just
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–11 34:10-15 The passage attaches three ideas to the truth…
34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.