Deuteronomy 10:17(v19)For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take…
Acts 10:34(v19)Peter opened his mouth and said, “Truly I perceive that God doesn’t show favoritism;
James 2:5(v19)Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he…
Romans 2:11(v19)For there is no partiality with God.
Colossians 3:25(v19)But he who does wrong will receive again for the wrong that he has done, and there is no partiality.
Show all 40 cross-references
Exodus 22:28(v18)“You shall not blaspheme God, nor curse a ruler of your people.
Leviticus 19:15(v19)“ ‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your…
2 Chronicles 19:7(v19)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 2:6(v19)But from those who were reputed to be important—whatever they were, it makes no difference to me; God doesn’t show partiality to man—they,…
Ephesians 6:9(v19)You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and…
1 Peter 1:17(v19)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…
Genesis 18:25(v17)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…
2 Samuel 23:3(v17)The God of Israel said, the Rock of Israel spoke to me, ‘One who rules over men righteously, who rules in the fear of God,
Job 31:15(v19)Didn’t he who made me in the womb make him? Didn’t one fashion us in the womb?
Job 40:8(v17)Will you even annul my judgment? Will you condemn me, that you may be justified?
Proverbs 14:31(v19)He who oppresses the poor shows contempt for his Maker, but he who is kind to the needy honors him.
Proverbs 22:2(v19)The rich and the poor have this in common: Yahweh is the maker of them all.
Ecclesiastes 5:8(v19)If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter,…
Romans 9:14(v17)What shall we say then? Is there unrighteousness with God? May it never be!
Proverbs 17:26(v18)Also to punish the righteous is not good, nor to flog officials for their integrity.
Romans 13:7(v18)Therefore give everyone what you owe: if you owe taxes, pay taxes; if customs, then customs; if respect, then respect; if honor, then honor.
Job 10:3(v19)Is it good to you that you should oppress, that you should despise the work of your hands, and smile on the counsel of the wicked?
Job 12:19(v19)He leads priests away stripped, and overthrows the mighty.
Job 12:21(v19)He pours contempt on princes, and loosens the belt of the strong.
Job 13:8(v19)Will you show partiality to him? Will you contend for God?
Job 36:19(v19)Would your wealth sustain you in distress, or all the might of your strength?
Psalms 2:2-4(v19)The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying, “Let’s break…
Psalms 49:6-7(v19)Those who trust in their wealth, and boast in the multitude of their riches— none of them can by any means redeem his brother, nor give God…
Isaiah 3:14(v19)Yahweh will enter into judgment with the elders of his people and their leaders: “It is you who have eaten up the vineyard. The plunder of…
Acts 23:3(v18)Then Paul said to him, “God will strike you, you whitewashed wall! Do you sit to judge me according to the law, and command me to be struck…
Acts 23:5(v18)Paul said, “I didn’t know, brothers, that he was high priest. For it is written, ‘You shall not speak evil of a ruler of your people.’ ”
Romans 3:5-7(v17)But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.…
Jude 1:8(v18)Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings.
Job 1:22(v17)In all this, Job didn’t sin, nor charge God with wrongdoing.
Job 12:3(v16)But I have understanding as well as you; I am not inferior to you. Yes, who doesn’t know such things as these?
Job 13:2-6(v16)What you know, I know also. I am not inferior to you. “Surely I would speak to the Almighty. I desire to reason with God. But you are…
Hebrews 12:28(v19)Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe,
2 Peter 2:10(v18)but chiefly those who walk after the flesh in the lust of defilement and despise authority. Daring, self-willed, they are not afraid to…
2 Samuel 19:21(v17)But Abishai the son of Zeruiah answered, “Shouldn’t Shimei be put to death for this, because he cursed Yahweh’s anointed?”
1 Peter 2:17(v18)Honor all men. Love the brotherhood. Fear God. Honor the king.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv17–18If God were not just, how could he govern…
If God were not just, how could he govern the world?
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv16–19Job 34:16 If now [thou hast] understanding, hear this:…
Job 34:16 If now [thou hast] understanding, hear this: hearken to the voice of my words.
Ver. 16. If now thou hast understanding, hear this] Hear it, and know it for thy good, as Job 4:2-7, if at least thou hast any wit for thyself or care of thine own well doing. This is a stinging apostrophe to Job. Si vel mica est in te bonae mentis; unless thou hast buried thy brains and lost thy senses, listen as for life.
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 vv16–19As thou art a man of understanding, hear and…
As thou art a man of understanding, hear and consider what I say.
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 v16Elihu here addresses himself more directly to Job. He…
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.
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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.
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 vv16–19Shall even he that hateth right govern?.... That hates…
Shall even he that hateth right govern?.... That hates moral and civil justice; is such an one fit to rule among men or over them? No, surely; for to love righteousness and do it is a qualification of a civil governor; it is his business to administer justice; and if an hater of it, he can never be a proper person to rule: and if God was an hater of that which is right, as he would seem to be if he did not do it, he would not be fit to govern the world as he does. To this absurdity is Job reduced, by suggesting that right was not done him, or that God had removed his judgment from him; see Sa2 23:3, Rom 3:5. Mr. Broughton translates the words, "can a foe to judgment rule well?" And yet it cannot be denied, but must be owned, that God does judge in the earth, and judges righteously. Or shall such an one "bind" (b)? the allusion may be to a surgeon that binds up wounds. Sin makes wounds, and such as cannot be healed by men; but God can bind them up and cure them, and does: but would he do this if he hated that which is right, if he was not kind and merciful, just and good? see Hos 6:1. Or, as others render it, which comes pretty near to the same sense, "shall a hater of judgment refrain wrath" (c)? Such are tyrants, cruel and unmerciful, full of wrath and vengeance, and which they execute in a barbarous manner: but such is not God; he stirs not up all his wrath, which he in justice might; he retains it not for ever, but delights in mercy;
and wilt thou condemn him that is most just? It is not right to condemn any just man, to charge him wrongfully, and then pass an unrighteous sentence on him; and much less to charge the righteous God with injustice, and condemn him that is most just, superlatively just; in whom there is not the least shadow of unrighteousness; who is righteous in all his ways, and holy in all his works; who is naturally, essentially, and infinitely righteous.
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(b) "obligabit", Montanus; so Junius and Tremellius, Piscator, Cocceius, Michaelis. (c) "An nasum osor judicii fraenabit?" Schultens.
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 vv17–18Shall he - That is unrighteous. Govern - Elihu's…
Shall he - That is unrighteous. Govern - Elihu's argument is the same with that of Abraham, Gen. xviii, 25, and that of St. Paul, Rom. iii, 5, 6. If God be unrighteous, how shall he judge or govern the world? And the argument is undeniable: if God were unjust, there would be nothing but injustice and confusion in the world, whereas we see there is a great deal of justice administered in the world, and all this must proceed from him who is the fountain of all justice, and rule, and authority. And he that makes men just, shall he be unjust? Most just - God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17–19Verse 17. Shall - he that hateth right govern?]…
Verse 17. Shall - he that hateth right govern?] Or, Shall he who hateth judgment, lie under obligation? It is preposterous to suppose that he who lives by no rule, should impose rules upon others. God, who is the fountain of all justice and righteousness, binds man by his laws; and wilt thou, therefore, pretend to condemn him who is the sum of righteousness?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv16, 18Job 34:16-17. If thou hast understanding, hear this —…
Job 34:16-17. If thou hast understanding, hear this — As thou art a man of understanding, hear and consider what I say. Shall even he that hateth right — That is unrighteous; govern — Hebrew, יחבושׁ, jachabosh, bind, as the word properly signifies, but is fitly rendered govern by most interpreters, because governors have a power to bind their subjects by laws and penalties, and they are the ligaments by which societies are bound and kept together, which, without them, would be dissolved and broken to pieces. Elihu’s argument is the same with that of Abraham, Gen 18:25, and that of St. Paul, Rom 3:5-6. If God be unrighteous, how shall he judge, or govern the world? And the argument is undeniable; if God were unjust, there would be nothing but injustice and confusion in the world; whereas we see there is a great deal of justice administered in the world, and all this must proceed from Him who is the fountain of all justice, and rule, and authority. And as the psalmist says, He that formed the eye, shall he not see? so we may say, He that makes men just, shall he be unjust? Wilt thou condemn him that is most just? — God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.
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 vv16–19If now thou hast understanding hear this - This…
If now thou hast understanding hear this - This appears to be addressed to Job. The discourse before this had been directed to his three friends, but Elihu appears here to have turned to Job, and to have made a solemn appeal to him, whether this were not so. In the subsequent verses he remonstrates with him about his views, and shows him that what he had said implied severe reflections on the character and government of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv17–19Judgment. How can we hope for redress from God,…
Judgment. How can we hope for redress from God, while he condemns his conduct? (Menochius) --- How can we bring Job to a sense of his duty, since he entertains such perverse notions? Hebrew, "Shall he hold dominion, who hates justice?" If God be unjust, does he deserve our adoration? (Calmet) or, "ought not the person to be put in prison, who resists judgment?" (Grotius) "If thou dost not think that He who hates crimes, and destroys the impious, is eternal and just?" (Septuagint) (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv16–19In Job 34:2, Elihu had spoken to all in…
In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.
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 vv16–19b. The divine justice is still further proven from…
b. The divine justice is still further proven from the conception of God as ruler of the universe, (Zockler,) Job_34:16-30. α. Without justice the administration of the world could not be carried on; for “right and government are mutually conditioned.” (Delitzsch.) The impartiality of the divine government, and the equal regard of God for his creatures, are made manifest through the mode in which he treats the great ones of the earth; also by the way he inflicts the one common doom of death, Job_34:16-20.
16. If now thou, etc. — And if there is understanding. The original does not necessarily convey any reflection upon Job: it rather invites Job’s special attention to another form of argumentation. Elihu is about to announce truths that ought to be self-evident, and yet that had been overlooked by the friends.
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 vv16–1916–19. The second thought: without justice rule is impossible;…
16–19. The second thought: without justice rule is impossible; and therefore injustice in the supreme Ruler is inconceivable. The thought is one that finds repeated expression in Scripture, as in the words of Abraham, “Shall not the Judge of all the earth do right?” Gen_18:25, and in those of St Paul, “Is God unrighteous …? God forbid; for then how shall God judge the world?” Rom_3:5; comp. Mat_12:25.
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 vv17–18(17) Shall even he. . . .—The argument is…
(17) Shall even he. . . .—The argument is that one who holds such a position of absolute rule cannot be other than most just. He who is fit to rule must be just, and He who is the ultimate ruler must be fit to rule, and must, therefore, be just; but if He is absolutely just, how shall we condemn His government or Him on account of it, even though we cannot explain it all or reconcile it with our view of what is right?
Him that is most just, is rather him that is just and mighty, i.e., not only just, but able also to execute justice because mighty.
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 vv16–19If now thou hast understanding, hear this. The appeal…
If now thou hast understanding, hear this. The appeal is not to Job, but to any wise and intelligent man among the many hearers who were present (see the comment on vers. 1, 2). Hearken to the voice of my words (comp. vers. 2, 10).
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 v16If now thou hast understanding, hear this.
Job_34:16-30
If now thou hast understanding, hear this.
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Elihus remonstrance
I. Founded on the supremacy of God. Where there is absolute supremacy, there can be no injustice. There are some who speak of the absolute law of right as something outside the Almighty, independent of Him, and to which He is accountable. What the Supreme wills, is right, and right because He wills it.
II. On the impartiality of the Eternal. God is no respecter of persons. This is a fact proclaimed over and over again in the Bible, and which all nature and history demonstrate. The thought of Gods impartiality serves two purposes.
1. To alarm the influentially wicked.
2. To encourage the godly poor.
III. On the omniscience of the Eternal. There is no darkness nor shadow of death where the workers of iniquity may hide themselves.
1. Wicked men perform their deeds in darkness.
2. However deep the darkness, Gods eye is on them.
IV. On the power of the Eternal. What a description of power we have here. Are not these views of God sufficient to hush every murmuring thought, to subdue every rebellious will, and to bring every heart into a loving agreement with His plans? (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv16, 18General Information:
General Information:
Elihu continues speaking.
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now
Elihu uses this word to bring attention to something important he is about to say.
you have
Here "you" is singular and refers to Job. (See: Forms of You)
listen to the sound of my words
"listen to what I say." This means the same as the previous part of the sentence. (See: Parallelism)
Can one who hates justice govern? Will you condemn God, who is righteous and mighty?
Elihu uses this question to rebuke Job for implying that God hates justice. AT: "One who hates justice cannot be expected to rule over people. So you really cannot criticize God, who is righteous and powerful, and you cannot say that what he has done is wrong." (See: Rhetorical Question)
Can one who hates justice govern?
The implicit answer to this rhetorical question is "no." This question implies that God could not rule the world if he hated justice. This can be written as a statement. AT: "One who hates justice cannot govern the world." or "God could certainly never hate what is right and still rule the world." (See: Rhetorical Question and Assumed Knowledge and Implicit Information)
Will you condemn God, who is righteous and mighty?
This rhetorical question is used to emphasize that Job does not have the authority or a reason to condemn God. AT: "You cannot condemn God, who is righteous and mighty!" (See: Rhetorical Question)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv17, 1934:17 The implied answer was that God could not…
34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv17–18 If God were not just, how could he govern…
If God were not just, how could he govern the world?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–19 Job 34:16 If now [thou hast] understanding, hear this:…
Job 34:16 If now [thou hast] understanding, hear this: hearken to the voice of my words.
Ver. 16. If now thou hast understanding, hear this] Hear it, and know it for thy good, as Job 4:2-7, if at least thou hast any wit for thyself or care of thine own well doing. This is a stinging apostrophe to Job. Si vel mica est in te bonae mentis; unless thou hast buried thy brains and lost thy senses, listen as for life.
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 vv16–19 As thou art a man of understanding, hear and…
As thou art a man of understanding, hear and consider what I say.
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 v16 Elihu here addresses himself more directly to Job. He…
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.
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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.
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 vv16–19 Shall even he that hateth right govern?.... That hates…
Shall even he that hateth right govern?.... That hates moral and civil justice; is such an one fit to rule among men or over them? No, surely; for to love righteousness and do it is a qualification of a civil governor; it is his business to administer justice; and if an hater of it, he can never be a proper person to rule: and if God was an hater of that which is right, as he would seem to be if he did not do it, he would not be fit to govern the world as he does. To this absurdity is Job reduced, by suggesting that right was not done him, or that God had removed his judgment from him; see Sa2 23:3, Rom 3:5. Mr. Broughton translates the words, "can a foe to judgment rule well?" And yet it cannot be denied, but must be owned, that God does judge in the earth, and judges righteously. Or shall such an one "bind" (b)? the allusion may be to a surgeon that binds up wounds. Sin makes wounds, and such as cannot be healed by men; but God can bind them up and cure them, and does: but would he do this if he hated that which is right, if he was not kind and merciful, just and good? see Hos 6:1. Or, as others render it, which comes pretty near to the same sense, "shall a hater of judgment refrain wrath" (c)? Such are tyrants, cruel and unmerciful, full of wrath and vengeance, and which they execute in a barbarous manner: but such is not God; he stirs not up all his wrath, which he in justice might; he retains it not for ever, but delights in mercy;
and wilt thou condemn him that is most just? It is not right to condemn any just man, to charge him wrongfully, and then pass an unrighteous sentence on him; and much less to charge the righteous God with injustice, and condemn him that is most just, superlatively just; in whom there is not the least shadow of unrighteousness; who is righteous in all his ways, and holy in all his works; who is naturally, essentially, and infinitely righteous.
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(b) "obligabit", Montanus; so Junius and Tremellius, Piscator, Cocceius, Michaelis. (c) "An nasum osor judicii fraenabit?" Schultens.
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 vv17–18 Shall he - That is unrighteous. Govern - Elihu's…
Shall he - That is unrighteous. Govern - Elihu's argument is the same with that of Abraham, Gen. xviii, 25, and that of St. Paul, Rom. iii, 5, 6. If God be unrighteous, how shall he judge or govern the world? And the argument is undeniable: if God were unjust, there would be nothing but injustice and confusion in the world, whereas we see there is a great deal of justice administered in the world, and all this must proceed from him who is the fountain of all justice, and rule, and authority. And he that makes men just, shall he be unjust? Most just - God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–19 Verse 17. Shall - he that hateth right govern?]…
Verse 17. Shall - he that hateth right govern?] Or, Shall he who hateth judgment, lie under obligation? It is preposterous to suppose that he who lives by no rule, should impose rules upon others. God, who is the fountain of all justice and righteousness, binds man by his laws; and wilt thou, therefore, pretend to condemn him who is the sum of righteousness?
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 vv16, 18 Job 34:16-17. If thou hast understanding, hear this —…
Job 34:16-17. If thou hast understanding, hear this — As thou art a man of understanding, hear and consider what I say. Shall even he that hateth right — That is unrighteous; govern — Hebrew, יחבושׁ, jachabosh, bind, as the word properly signifies, but is fitly rendered govern by most interpreters, because governors have a power to bind their subjects by laws and penalties, and they are the ligaments by which societies are bound and kept together, which, without them, would be dissolved and broken to pieces. Elihu’s argument is the same with that of Abraham, Gen 18:25, and that of St. Paul, Rom 3:5-6. If God be unrighteous, how shall he judge, or govern the world? And the argument is undeniable; if God were unjust, there would be nothing but injustice and confusion in the world; whereas we see there is a great deal of justice administered in the world, and all this must proceed from Him who is the fountain of all justice, and rule, and authority. And as the psalmist says, He that formed the eye, shall he not see? so we may say, He that makes men just, shall he be unjust? Wilt thou condemn him that is most just? — God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.
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 vv16–19 If now thou hast understanding hear this - This…
If now thou hast understanding hear this - This appears to be addressed to Job. The discourse before this had been directed to his three friends, but Elihu appears here to have turned to Job, and to have made a solemn appeal to him, whether this were not so. In the subsequent verses he remonstrates with him about his views, and shows him that what he had said implied severe reflections on the character and government of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17–19 Judgment. How can we hope for redress from God,…
Judgment. How can we hope for redress from God, while he condemns his conduct? (Menochius) --- How can we bring Job to a sense of his duty, since he entertains such perverse notions? Hebrew, "Shall he hold dominion, who hates justice?" If God be unjust, does he deserve our adoration? (Calmet) or, "ought not the person to be put in prison, who resists judgment?" (Grotius) "If thou dost not think that He who hates crimes, and destroys the impious, is eternal and just?" (Septuagint) (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16–19 In Job 34:2, Elihu had spoken to all in…
In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.
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 vv16–19 b. The divine justice is still further proven from…
b. The divine justice is still further proven from the conception of God as ruler of the universe, (Zockler,) Job_34:16-30. α. Without justice the administration of the world could not be carried on; for “right and government are mutually conditioned.” (Delitzsch.) The impartiality of the divine government, and the equal regard of God for his creatures, are made manifest through the mode in which he treats the great ones of the earth; also by the way he inflicts the one common doom of death, Job_34:16-20.
16. If now thou, etc. — And if there is understanding. The original does not necessarily convey any reflection upon Job: it rather invites Job’s special attention to another form of argumentation. Elihu is about to announce truths that ought to be self-evident, and yet that had been overlooked by the friends.
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 vv16–19 16–19. The second thought: without justice rule is impossible;…
16–19. The second thought: without justice rule is impossible; and therefore injustice in the supreme Ruler is inconceivable. The thought is one that finds repeated expression in Scripture, as in the words of Abraham, “Shall not the Judge of all the earth do right?” Gen_18:25, and in those of St Paul, “Is God unrighteous …? God forbid; for then how shall God judge the world?” Rom_3:5; comp. Mat_12:25.
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 vv17–18 (17) Shall even he. . . .—The argument is…
(17) Shall even he. . . .—The argument is that one who holds such a position of absolute rule cannot be other than most just. He who is fit to rule must be just, and He who is the ultimate ruler must be fit to rule, and must, therefore, be just; but if He is absolutely just, how shall we condemn His government or Him on account of it, even though we cannot explain it all or reconcile it with our view of what is right?
Him that is most just, is rather him that is just and mighty, i.e., not only just, but able also to execute justice because mighty.
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 vv16–19 If now thou hast understanding, hear this. The appeal…
If now thou hast understanding, hear this. The appeal is not to Job, but to any wise and intelligent man among the many hearers who were present (see the comment on vers. 1, 2). Hearken to the voice of my words (comp. vers. 2, 10).
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 v16 If now thou hast understanding, hear this.
Job_34:16-30
If now thou hast understanding, hear this.
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Elihus remonstrance
I. Founded on the supremacy of God. Where there is absolute supremacy, there can be no injustice. There are some who speak of the absolute law of right as something outside the Almighty, independent of Him, and to which He is accountable. What the Supreme wills, is right, and right because He wills it.
II. On the impartiality of the Eternal. God is no respecter of persons. This is a fact proclaimed over and over again in the Bible, and which all nature and history demonstrate. The thought of Gods impartiality serves two purposes.
1. To alarm the influentially wicked.
2. To encourage the godly poor.
III. On the omniscience of the Eternal. There is no darkness nor shadow of death where the workers of iniquity may hide themselves.
1. Wicked men perform their deeds in darkness.
2. However deep the darkness, Gods eye is on them.
IV. On the power of the Eternal. What a description of power we have here. Are not these views of God sufficient to hush every murmuring thought, to subdue every rebellious will, and to bring every heart into a loving agreement with His plans? (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 18 General Information:
General Information:
Elihu continues speaking.
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now
Elihu uses this word to bring attention to something important he is about to say.
you have
Here "you" is singular and refers to Job. (See: Forms of You)
listen to the sound of my words
"listen to what I say." This means the same as the previous part of the sentence. (See: Parallelism)
Can one who hates justice govern? Will you condemn God, who is righteous and mighty?
Elihu uses this question to rebuke Job for implying that God hates justice. AT: "One who hates justice cannot be expected to rule over people. So you really cannot criticize God, who is righteous and powerful, and you cannot say that what he has done is wrong." (See: Rhetorical Question)
Can one who hates justice govern?
The implicit answer to this rhetorical question is "no." This question implies that God could not rule the world if he hated justice. This can be written as a statement. AT: "One who hates justice cannot govern the world." or "God could certainly never hate what is right and still rule the world." (See: Rhetorical Question and Assumed Knowledge and Implicit Information)
Will you condemn God, who is righteous and mighty?
This rhetorical question is used to emphasize that Job does not have the authority or a reason to condemn God. AT: "You cannot condemn God, who is righteous and mighty!" (See: Rhetorical Question)
translationWords
understand
word
govern
condemn
righteous
might
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 vv17, 19 34:17 The implied answer was that God could not…
34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.