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 38 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.
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 (16 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 vv17–19Job 34:17 Shall even he that hateth right govern?…
Job 34:17 Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Ver. 17. Shall even he that hateth right govern?] Heb. Bind; sc. malefactors, whom magistrates use to hamper? Others take it to be binding up the wounded after the manner of chirurgeons. An qui odit iudicium, chirurgos imitaretur? so the Tigurines translate: Would he who hateth right do as surgeons use to do? Would God, if he were unrighteous, bind up the broken hearted, or receive into favour, as he doth, a sinner that repenteth, doing him good again, as if there never had been a breach between them? It hath been noted, that a king hath his name in the Greek tongue from healing, Aναξ from ακος Medela; and that, Isa 3:7, a governor is called a healer, or binder up; the same word there as here in the text. But how unfit for such an office must he needs be who not only doth not right, but hateth it, as did Nero, Caligula, Commodus, &c.?
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And wilt thou condemn him that is most just?] Or, that is strong and just; illumne impietatis sugillabis? (Tigur.) None in his right wits would ever do so; for what else were this but to exalt a man’s self above the Divine Majesty? And yet what do they less than this who grudge at God’s proceedings, and are ready to think that if they had the ordering of things in their hands they could dispose of them a fair deal better? How absurd and unseemly this is in any one is aptly set forth in the next verse, "Is it fit?" &c.
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 vv17–19He that hateth right, i.e. that is unrighteous. But…
He that hateth right, i.e. that is unrighteous. But this he expresseth in a most emphatical manner, the reason and weight whereof seems to me to be this: If God be unjust, he is not so from fear of any superior, (as inferior magistrates do many unrighteous things against their consciences to please their prince or chief ruler, or to avoid his displeasure,) but merely from an intrinsical hatred of justice, or love of unrighteousness; which being most absurd to imagine concerning God, therefore he cannot possibly be unjust, or do any unjust action.
Govern; so this word, which properly signifies to bind, is fitly rendered by most interpreters; and so it is used Isa 3:7, because governors have a power to bind their subjects by laws and penalties, and they are as it were the ligaments by which societies are bound and kept together, which without them would be dissolved and broken to pieces. Elihu’s argument here is the same with that of Abraham’s, Gen 18:25, and that of St. Paul’s, 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, and mischief in the world; whereas we see there is a great deal of justice administered by rulers in the world, and all this must proceed from him who is the fountain and author of all justice, and rule, and authority. And as the psalmist saith, Psa 94:9, He that formed the eye, shall not he see? so say I, He that makes men just, shall he be unjust? Him that is most just, i.e. God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding very many righteous persons in this life, and inflicting dreadful and remarkable judgments upon tyrants and oppressors. Or, him that is just and mighty; for the next verse speaks of such, who were generally in those times more considerable for their power and authority than for their justice. So here is a double argument against Job’s censures of God’s justice. He is just, and therefore giveth thee no cause to condemn him; and withal potent, and therefore can punish thee yet far worse for so doing.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv17–19Is it fit to say to a king, thou…
Is it fit to say to a king, thou art wicked?.... Not even to a bad king; for though he may be reproved for his sins, yet not by any or everyone, but by a fit and proper person: and generally speaking, if not always, the Scriptural instances of reproving such kings are of men that were prophets, and sent in the name of the Lord to do it; and when done by them, was done with decency: and much less should this be said to a good king; as to say to him, Belial, the word here used; or thou art Belial; or a son of Belial, as Shimei said to David, Sa2 16:7; a name given to the worst of men, and is the devil himself; and signifies either one without a yoke, or lawless, which a king is not; or unprofitable, whereas a king is a minister of God for good; is for the punishment of evildoers, and for a praise to them that do well;
and to princes, ye are ungodly? Who have their name from being generous, munificent, and liberal, and therefore should not be treated in such a manner; who are the sons of kings, or subordinate magistrates to them, and execute their will and pleasure, laws and precepts. And if now such language is not to be used to earthly kings and princes, then surely not to the King of kings and Lord of lords; so Jarchi interprets it of God the King of the world; and some Christian interpreters, as Schmidt, understand by "princes" the three Persons in the Godhead; which can hardly be made to bear: though, could the whole be understood of God in the three Persons of the Deity, the connection with Job 34:19 would run more smoothly without the supplement that is made; so Broughton,
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"to the King, the King of nobles, that accepteth not,'' &c.
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 v18Job 34:18-19. Is it fit to say to a…
Job 34:18-19. Is it fit to say to a king, Thou art wicked? — Hebrew, Belial, or a son of Belial. Though a king may be wicked, yet his subjects neither may nor dare call him so, Exo 22:28. And therefore if any evil thought did arise in thee, thou oughtest to have been afraid to utter it, and bring forth such unworthy expressions against God. That accepteth not the persons of any — Who respecteth not the greatest princes, so as to do any unjust thing to gain their favour, or avoid their displeasure, and to whom princes and peasants are equally subject, and infinitely inferior; who, therefore, is free from all temptation to injustice, which commonly proceeds from respect of persons; and to whom therefore thou didst owe more reverence than thy words have expressed. For they all are the work of his hands — And therefore of equal worth and price with him, and equally subject to his power and pleasure.
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 vv17–19Shall even he that hateth right govern? - Margin,…
Shall even he that hateth right govern? - Margin, as in Hebrew “bind.” That is, shall he bind by laws. The argument in this verse seems to be an appeal to what must be the conviction of mankind, that God, the Great Governor of the universe, could not be unjust. This conviction, Elihu appears to have supposed, was so deep in the human mind, that he might appeal even to Job himself for its truth. The question here asked implies that it would be impossible to believe that one who was unjust could govern the universe. Such a supposition would be at variance with all the convictions of the human soul, and all the indications of the nature of his government to be found in his works.
And wilt thou condemn him that is most just? - The great and holy Ruler of the universe. The argument here is, that Job had in fact placed himself in the attitude of condemning him who, from the fact that he was the Ruler of the universe, must be most just. The impropriety of this he shows in the following verses.
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 vv17–19"Can even He who (in thy view) hateth right…
"Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (Sa2 23:3).
govern--literally, "bind," namely, by authority (so "reign," Sa1 9:17, Margin). UMBREIT translates for "govern, repress wrath, namely, against Job for his accusations.
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most just--rather, "Him who is at once mighty and just" (in His government of the world).
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 vv17–1917. Govern — The prime meaning of the Hebrew…
17. Govern — The prime meaning of the Hebrew is “restrain.” Eichhorn, Hitzig, etc., propose to read א as a noun, thus, “restrain wrath;” but the reading of the A.V., even, with which agree Ewald, Dillmann, etc., accords better with the argument of Elihu, notwithstanding the opinion of Umbreit, that the rendering wrath is favoured by the parallelism. Right is equivalent to law, order; wrong means lawlessness, confusion, anarchy. The idea is absurd, so Elihu argues, that a wrongdoer or a hater of the right would govern — “restrain” — (a world.) But God does govern the world, as Elihu proceeds to show; thus establishing his proposition that injustice does not belong to God.
Most just — Literally, the just, the mighty.
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 vv17–1917. condemn him that is most just] Or, condemn…
17. condemn him that is most just] Or, condemn the just, the mighty One.
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 vv17–19Shall even he that hateth right govern? Is it…
Shall even he that hateth right govern? Is it conceivable that there can be at the head of the universe, its Ruler and Guide, One who hates justice? The appeal is to the instinctive feeling that in the one God perfect goodness and omnipotence are united. Its spirit is exactly that of Abraham"s question, "Shall not the Judge of all the earth do right?". (see Gen_18:5) And wilt thou condemn him that is most just? rather, him that is both just and strong (see the Revised Version).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v18General Information:
General Information:
Elihu continues speaking.
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God, who says to a king, 'You are vile,' or says to nobles, 'You are wicked'?
This continues the rhetorical question from the previous verse, emphasizing to Job that he cannot condemn God. This can be written as a statement. AT: "He says to some kings, 'You are vile,' and he says to some nobles, 'You are wicked.'" (See: Rhetorical Question)
God, who says to a king
This is part of the previous question. The understood words from the previous verse, "will you condemn God," may be supplied. AT: "Will you condemn God, who says to a king" (See: Ellipsis)
vile
"evil" or "worthless"
for they all are the work of his hands
Here "hands" refer to power. AT: "for God made them all" (See: Metonymy)
at midnight
Midnight is the time when one day ends and another begins. Here "midnight" is used as an idiom. AT: "at night" or "suddenly, at night" (See: Idiom)
people will be shaken and will pass away
This can be stated in active form. The phrase "will be shaken" is an idiom that means to be "struck." AT: "God strikes them and they die" (See: Active or Passive and Idiom)
mighty people will be taken away, but not by human hands
This means that it is God who causes people to die, not people. Also, this can be stated in active form. AT: "it is God and not humans who cause mighty people to die" (See: Euphemism and Active or Passive)
not by human hands
Here people are represented by their "hands." AT: "not by humans" or "not by people" (See: Synecdoche)
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 vv17–19 Job 34:17 Shall even he that hateth right govern?…
Job 34:17 Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Ver. 17. Shall even he that hateth right govern?] Heb. Bind; sc. malefactors, whom magistrates use to hamper? Others take it to be binding up the wounded after the manner of chirurgeons. An qui odit iudicium, chirurgos imitaretur? so the Tigurines translate: Would he who hateth right do as surgeons use to do? Would God, if he were unrighteous, bind up the broken hearted, or receive into favour, as he doth, a sinner that repenteth, doing him good again, as if there never had been a breach between them? It hath been noted, that a king hath his name in the Greek tongue from healing, Aναξ from ακος Medela; and that, Isa 3:7, a governor is called a healer, or binder up; the same word there as here in the text. But how unfit for such an office must he needs be who not only doth not right, but hateth it, as did Nero, Caligula, Commodus, &c.?
Read full note →
And wilt thou condemn him that is most just?] Or, that is strong and just; illumne impietatis sugillabis? (Tigur.) None in his right wits would ever do so; for what else were this but to exalt a man’s self above the Divine Majesty? And yet what do they less than this who grudge at God’s proceedings, and are ready to think that if they had the ordering of things in their hands they could dispose of them a fair deal better? How absurd and unseemly this is in any one is aptly set forth in the next verse, "Is it fit?" &c.
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 vv17–19 He that hateth right, i.e. that is unrighteous. But…
He that hateth right, i.e. that is unrighteous. But this he expresseth in a most emphatical manner, the reason and weight whereof seems to me to be this: If God be unjust, he is not so from fear of any superior, (as inferior magistrates do many unrighteous things against their consciences to please their prince or chief ruler, or to avoid his displeasure,) but merely from an intrinsical hatred of justice, or love of unrighteousness; which being most absurd to imagine concerning God, therefore he cannot possibly be unjust, or do any unjust action.
Govern; so this word, which properly signifies to bind, is fitly rendered by most interpreters; and so it is used Isa 3:7, because governors have a power to bind their subjects by laws and penalties, and they are as it were the ligaments by which societies are bound and kept together, which without them would be dissolved and broken to pieces. Elihu’s argument here is the same with that of Abraham’s, Gen 18:25, and that of St. Paul’s, 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, and mischief in the world; whereas we see there is a great deal of justice administered by rulers in the world, and all this must proceed from him who is the fountain and author of all justice, and rule, and authority. And as the psalmist saith, Psa 94:9, He that formed the eye, shall not he see? so say I, He that makes men just, shall he be unjust? Him that is most just, i.e. God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding very many righteous persons in this life, and inflicting dreadful and remarkable judgments upon tyrants and oppressors. Or, him that is just and mighty; for the next verse speaks of such, who were generally in those times more considerable for their power and authority than for their justice. So here is a double argument against Job’s censures of God’s justice. He is just, and therefore giveth thee no cause to condemn him; and withal potent, and therefore can punish thee yet far worse for so doing.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–19 Is it fit to say to a king, thou…
Is it fit to say to a king, thou art wicked?.... Not even to a bad king; for though he may be reproved for his sins, yet not by any or everyone, but by a fit and proper person: and generally speaking, if not always, the Scriptural instances of reproving such kings are of men that were prophets, and sent in the name of the Lord to do it; and when done by them, was done with decency: and much less should this be said to a good king; as to say to him, Belial, the word here used; or thou art Belial; or a son of Belial, as Shimei said to David, Sa2 16:7; a name given to the worst of men, and is the devil himself; and signifies either one without a yoke, or lawless, which a king is not; or unprofitable, whereas a king is a minister of God for good; is for the punishment of evildoers, and for a praise to them that do well;
and to princes, ye are ungodly? Who have their name from being generous, munificent, and liberal, and therefore should not be treated in such a manner; who are the sons of kings, or subordinate magistrates to them, and execute their will and pleasure, laws and precepts. And if now such language is not to be used to earthly kings and princes, then surely not to the King of kings and Lord of lords; so Jarchi interprets it of God the King of the world; and some Christian interpreters, as Schmidt, understand by "princes" the three Persons in the Godhead; which can hardly be made to bear: though, could the whole be understood of God in the three Persons of the Deity, the connection with Job 34:19 would run more smoothly without the supplement that is made; so Broughton,
Read full note →
"to the King, the King of nobles, that accepteth not,'' &c.
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 v18 Job 34:18-19. Is it fit to say to a…
Job 34:18-19. Is it fit to say to a king, Thou art wicked? — Hebrew, Belial, or a son of Belial. Though a king may be wicked, yet his subjects neither may nor dare call him so, Exo 22:28. And therefore if any evil thought did arise in thee, thou oughtest to have been afraid to utter it, and bring forth such unworthy expressions against God. That accepteth not the persons of any — Who respecteth not the greatest princes, so as to do any unjust thing to gain their favour, or avoid their displeasure, and to whom princes and peasants are equally subject, and infinitely inferior; who, therefore, is free from all temptation to injustice, which commonly proceeds from respect of persons; and to whom therefore thou didst owe more reverence than thy words have expressed. For they all are the work of his hands — And therefore of equal worth and price with him, and equally subject to his power and pleasure.
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 vv17–19 Shall even he that hateth right govern? - Margin,…
Shall even he that hateth right govern? - Margin, as in Hebrew “bind.” That is, shall he bind by laws. The argument in this verse seems to be an appeal to what must be the conviction of mankind, that God, the Great Governor of the universe, could not be unjust. This conviction, Elihu appears to have supposed, was so deep in the human mind, that he might appeal even to Job himself for its truth. The question here asked implies that it would be impossible to believe that one who was unjust could govern the universe. Such a supposition would be at variance with all the convictions of the human soul, and all the indications of the nature of his government to be found in his works.
And wilt thou condemn him that is most just? - The great and holy Ruler of the universe. The argument here is, that Job had in fact placed himself in the attitude of condemning him who, from the fact that he was the Ruler of the universe, must be most just. The impropriety of this he shows in the following verses.
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 vv17–19 "Can even He who (in thy view) hateth right…
"Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (Sa2 23:3).
govern--literally, "bind," namely, by authority (so "reign," Sa1 9:17, Margin). UMBREIT translates for "govern, repress wrath, namely, against Job for his accusations.
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most just--rather, "Him who is at once mighty and just" (in His government of the world).
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 vv17–19 17. Govern — The prime meaning of the Hebrew…
17. Govern — The prime meaning of the Hebrew is “restrain.” Eichhorn, Hitzig, etc., propose to read א as a noun, thus, “restrain wrath;” but the reading of the A.V., even, with which agree Ewald, Dillmann, etc., accords better with the argument of Elihu, notwithstanding the opinion of Umbreit, that the rendering wrath is favoured by the parallelism. Right is equivalent to law, order; wrong means lawlessness, confusion, anarchy. The idea is absurd, so Elihu argues, that a wrongdoer or a hater of the right would govern — “restrain” — (a world.) But God does govern the world, as Elihu proceeds to show; thus establishing his proposition that injustice does not belong to God.
Most just — Literally, the just, the mighty.
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 vv17–19 17. condemn him that is most just] Or, condemn…
17. condemn him that is most just] Or, condemn the just, the mighty One.
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 vv17–19 Shall even he that hateth right govern? Is it…
Shall even he that hateth right govern? Is it conceivable that there can be at the head of the universe, its Ruler and Guide, One who hates justice? The appeal is to the instinctive feeling that in the one God perfect goodness and omnipotence are united. Its spirit is exactly that of Abraham"s question, "Shall not the Judge of all the earth do right?". (see Gen_18:5) And wilt thou condemn him that is most just? rather, him that is both just and strong (see the Revised Version).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v18 General Information:
General Information:
Elihu continues speaking.
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God, who says to a king, 'You are vile,' or says to nobles, 'You are wicked'?
This continues the rhetorical question from the previous verse, emphasizing to Job that he cannot condemn God. This can be written as a statement. AT: "He says to some kings, 'You are vile,' and he says to some nobles, 'You are wicked.'" (See: Rhetorical Question)
God, who says to a king
This is part of the previous question. The understood words from the previous verse, "will you condemn God," may be supplied. AT: "Will you condemn God, who says to a king" (See: Ellipsis)
vile
"evil" or "worthless"
for they all are the work of his hands
Here "hands" refer to power. AT: "for God made them all" (See: Metonymy)
at midnight
Midnight is the time when one day ends and another begins. Here "midnight" is used as an idiom. AT: "at night" or "suddenly, at night" (See: Idiom)
people will be shaken and will pass away
This can be stated in active form. The phrase "will be shaken" is an idiom that means to be "struck." AT: "God strikes them and they die" (See: Active or Passive and Idiom)
mighty people will be taken away, but not by human hands
This means that it is God who causes people to die, not people. Also, this can be stated in active form. AT: "it is God and not humans who cause mighty people to die" (See: Euphemism and Active or Passive)
not by human hands
Here people are represented by their "hands." AT: "not by humans" or "not by people" (See: Synecdoche)
translationWords
king
noble
evil
favor
works
die
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.