When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike,
Parallel Translations
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When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike,
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When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
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When He giveth quietness, who then can condemn? And when He hideth His face, who then can behold Him? whether it be done unto a nation, or unto a man, alike;
Cross-references (18)
Passages linked to Job 34:29 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 23:13 But he stands alone, and who can oppose him? What his soul desires, even that he does.
- Psalms 27:9 Don’t hide your face from me. Don’t put your servant away in anger. You have been my help. Don’t abandon me, neither forsake me, God of my salvation.
- Isaiah 26:3 You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you.
- John 14:27 Peace I leave with you. My peace I give to you; not as the world gives, I give to you. Don’t let your heart be troubled, neither let it be fearful.
- Romans 8:31-34 What then shall we say about these things? If God is for us, who can be against us? He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? Who could bring a charge against God’s chosen ones? It is God who justifies. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.
- Psalms 30:7 You, Yahweh, when you favored me, made my mountain stand strong; but when you hid your face, I was troubled.
- Isaiah 32:17 The work of righteousness will be peace, and the effect of righteousness, quietness and confidence forever.
- Philippians 4:7 And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.
- 2 Samuel 7:1 When the king lived in his house, and Yahweh had given him rest from all his enemies all around,
- 2 Kings 18:9-12 In the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, Shalmaneser king of Assyria came up against Samaria, and besieged it. At the end of three years they took it. In the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel, Samaria was taken. The king of Assyria carried Israel away to Assyria, and put them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes, because they didn’t obey Yahweh their God’s voice, but transgressed his covenant, even all that Moses the servant of Yahweh commanded, and would not hear it or do it.
- 2 Chronicles 36:14-17 Moreover all the chiefs of the priests, and the people, trespassed very greatly after all the abominations of the nations; and they polluted Yahweh’s house which he had made holy in Jerusalem. Yahweh, the God of their fathers, sent to them by his messengers, rising up early and sending, because he had compassion on his people, and on his dwelling place; but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until Yahweh’s wrath arose against his people, until there was no remedy. Therefore he brought on them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary, and had no compassion on young man or virgin, old man or gray-headed. He gave them all into his hand.
- Job 12:14 Behold, he breaks down, and it can’t be built again. He imprisons a man, and there can be no release.
- Job 23:8-9 “If I go east, he is not there; if west, I can’t find him; He works to the north, but I can’t see him. He turns south, but I can’t catch a glimpse of him.
- Job 29:1-3 Job again took up his parable, and said, “Oh that I were as in the months of old, as in the days when God watched over me; when his lamp shone on my head, and by his light I walked through darkness,
- Psalms 13:1 How long, Yahweh? Will you forget me forever? How long will you hide your face from me?
- Psalms 143:7 Hurry to answer me, Yahweh. My spirit fails. Don’t hide your face from me, so that I don’t become like those who go down into the pit.
- Isaiah 14:3-8 It will happen in the day that Yahweh will give you rest from your sorrow, from your trouble, and from the hard service in which you were made to serve, that you will take up this parable against the king of Babylon, and say, “How the oppressor has ceased! The golden city has ceased!” Yahweh has broken the staff of the wicked, the scepter of the rulers, who struck the peoples in wrath with a continual stroke, who ruled the nations in anger, with a persecution that no one restrained. The whole earth is at rest, and is quiet. They break out in song. Yes, the cypress trees rejoice with you, with the cedars of Lebanon, saying, “Since you are humbled, no lumberjack has come up against us.”
- Jeremiah 27:8 “ ‘ “ ‘It will happen that I will punish the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon,’ says Yahweh, ‘with the sword, with famine, and with pestilence, until I have consumed them by his hand.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Trapp 1656 · Public Domain Job 34:29 When he giveth quietness, who then can…
Job 34:29 When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:
Ver. 29. When he giveth quietness, who then can make trouble?] Ipse tranquillabit, et quis inquietabit? This is like that of the apostle, saith Brentius, Rom 8:31-39, "If God be for us, who can be against us?" "Who shall lay anything to the charge of God’s elect?" &c. It is he alone who giveth peace, both of country and of conscience; Peace, peace, Isa 26:3, Pacem omnimodam; external, internal, eternal; and then, who can disturb or unsettle? Surely as Isaac once said to Esau, concerning Jacob, He is blessed, and he shall be blessed; so may it be said of such as have made their peace with God; peace shall be upon them and mercy, contra gentes, whosoever saith nay to it; yea, though it be the devil himself, that ο πονηρος, as he is oft called, the troublesome one; who, even since he was cast out of heaven, keeps ado on earth, and seeks to disquiet all such as, by patient continuance in well doing, seek for glory, and honour, and immortality, Rom 2:7.
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And when he hideth his face, who then can behold him?] Him? whom? God; who dare look upon him, or toward him for help, when he is thoroughly displeased and looketh irefully? Or, the party frowned on by God; who will smile upon him, or show him any favour and furtherance? Here Aben Ezra giveth a good note, Aversio vultus Dei, &c., The turning away of God’s pleased countenance is the cause of all wars and other disasters. The physiologer in Epiphanius telleth of the bird charadius, that being brought into the room where a man lieth sick, if he look with a steady and fixed eye upon the sick man, he recovereth; but if he turn away from him, and look another way, the disease is to death. Apply this to God, and it fitteth.
Whether it be done against a nation, or against a man only] All is a case (as they say) to God, he stands not upon multitudes, as men use to do in case of mutinies or the like, to punish the tenth man or so, in terrorem, for a terror to the rest. This is not God’s way of punishing; but as a thousand years are to him but as a day, and one day as a thousand years; so when he proceeds to execution of justice, whether it be done against a nation, &c. All nations to him are but as a drop of a bucket or dust of a balance, Isa 40:15 And hence he buried a world full of people in one universal grave of waters. And the wicked (be they never so many) shall be turned into hell, with whole nations that forget God, Psa 9:17. God seemeth to say, Fiat iustitia, ruat orbis.
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 When he giveth quietness; either to the poor and…
When he giveth quietness; either to the poor and oppressed persons last mentioned, or to any other person or people, as it follows.
Who then can make trouble? no man or creature can hinder God’s design and work.
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When he hideth his face, i.e. withdraws his favour and help from them, and thereby exposeth them to all oppressions or calamities.
Who then can behold him? i.e. who can look up to God with cheerfulness or confidence, to desire or expect his help? Or rather, who then will look upon him, or regard him, to wit, so as to pity or succour him? If God be against him, what man will or dare be for him? all men will forsake and oppose him, and so he will be utterly lost. For this who answers to the who in the former branch of the verse, and both of them speak of man and his act as opposed unto God and to his act. The case is the same in both: God can carry on his work, either of mercy or justice, as easily and as irresistibly upon a whole nation or people as upon one particular person.
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 Surely it is meet to be said unto God,....…
Surely it is meet to be said unto God,.... By any afflicted person under his chastising hand, and particularly by Job, for whom the advice and instructions in this verse and Job 34:32 are designed:
I have borne chastisement; the word "chastisement" is not in the text, but is very properly supplied, as it is by Jarchi and others; the affliction of God's people is a fatherly chastisement, and should be considered and borne as such; and it becomes an afflicted good man to say,
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"I have borne and still do bear, and I am content yet to bear, the chastisement of the Lord; I am desirous to bear it willingly, cheerfully, and patiently, until he is pleased to remove it from me.''
See Mic 7:9;
I will not offend any more; that is, sin any more; sin is an offence to God, being contrary to his nature, and a breach of his law; Job had sinned as every good man does, no man is without sin, in many things we all offend; and on account of sin God chastens his people, and the design of it is to bring them to a sense and acknowledgment of it; and it becomes them under chastening providences to confess it, and humble themselves under the mighty hand of God, and in the strength of divine grace determine to be careful not to offend more. Some render the words "I will not corrupt" (g); that is, myself or others, my ways and works, by sinning; and others, "I will not break", or "break through" (h); the commands of God; and so the sense of this and the former version is much the same with ours; or I will not endeavour to break through the afflictive providence in which I am shut up, or break off the fetters and cords of affliction, but bear all patiently, until it is the Lord's time and will to set me at liberty. Some, as Ben Gersom, interpret this and the preceding clause, "I pardon, I will not destroy"; or "will not retain a pledge", as others (i); and so take them to be the words of God himself; and thus Mr. Broughton renders the whole verse,
"now unto the Omnipotent, which saith, I pardon, I will not destroy, "this should" be said,''
namely, what follows in Job 34:32 (k); it is the prerogative of God, and it is his grace to pardon, and such whom he pardons he never destroys, but accepts, discharges, and remits the surety's bond or pledge; and nothing more effectually engages to a careful abstinence from sin for the future, than a sense of pardoning grace; and it highly becomes such persons to say what they are next directed to.
(g) "non corrumpam", Montanus, Mercerus, Piscator. (h) "Non disrumpam", Beza. (i) "Non pignerabo", Cocceius; "non pigneratus eram", Schultens. Vid. Gusset. Ebr. Comment. p. 238. (k) Tigurine version, Vatablus, Junius and Tremellius.
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 Whether - God can carry on his work either…
Whether - God can carry on his work either of mercy or justice, as irresistible upon an whole nation as upon one particular person.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 29. When he giveth quietness, who then can…
Verse 29. When he giveth quietness, who then can make trouble?] How beautiful is this sentiment, and how true! He ever acts as a sovereign, but his actions are all wise and just. If he give quietness, who dares to give trouble? And if he give to every human being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to another, "Thou shalt worship God in my way, or not at all;" or, through a pretended liberality, say, "Thou shalt be tolerated to worship him so and so;" and even that toleration be shackled and limited?
Reader, thou hast as much right to tolerate another's mode of worship as he has to tolerate thine: or, in other words, neither of you have any such right at all; the pretension is as absurd as it is wicked.
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If, however, there be any thing in the religious practice of any particular people that is inimical, by fair construction, to the peace of the country, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no such inference be drawn when not most obviously flowing from the practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question. Whatever converts sinners from the error of their ways must be good to society and profitable to the state.
Whether it be done against a nation] He defends and supports nations or individuals howsoever weak, against their enemies, howsoever numerous and powerful. He destroys nations or individuals who have filled up the measure of their political or moral iniquity, though all other nations and individuals stand up in their support.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 34:29-30. When he giveth quietness — Either to…
Job 34:29-30. When he giveth quietness — Either to the poor and oppressed persons last mentioned, or to any other persons or people, as it follows; who then can make trouble? — No man or creature can hinder God’s design; and when he hideth his face — Withdraws his favour and help from them, and thereby exposes them to oppressions and calamities; who then can behold him? — Who can enjoy the light of his countenance, or look up to him with cheerfulness and confidence, to desire or expect his help? whether it be done against a nation or a man only — God can carry on his work, either of mercy or justice, as easily and as irresistibly upon a whole nation as upon one particular person. That the hypocrite reign not — May not continue his tyranny; lest the people be insnared — Lest the people should be longer kept in the snares of oppression; God doth this to free poor oppressed people from the snares which ungodly men lay for them.
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 When he giveth quietness - That is, when God…
When he giveth quietness - That is, when God designs to give rest, comfort, ease, or prosperity in any way to a man. The Hebrew word used here may refer to any kind of ease, rest, or peace. The idea which Elihu intends to convey is, that God has all things under his control, and that he can bring prosperity or adversity upon an individual or a nation at his own pleasure.
Who then can make trouble? - literally, “Who can condemn, or hold guilty” - ירשׁע yarâsha‛. The sense is, that no one can overwhelm him with the consciousness of guilt, to whom God intends to give the peace resulting from his favor and friendship. Or, no one can bring calamities upon a man “as if” he were guilty, or so as to “show” that he is guilty, when God intends to treat him as if he were not. This is as true now as it was in the time of Elihu. When God designs to give peace to a man’s soul, and to impart to him the evidence that his sins are forgiven, there is no one who can excite in his mind the conviction of guilt, or take away the comfort that God gives. When he designs to “treat” a man as if he were his friend, and to impart to him such evidences of his favor as shall convince the world that he is his friend, there is no one who can prevent it. No one can so calumniate him, or so prejudice the world against him, or so arrest the descending tokens of the divine favor, as to turn back the proof of the favor of God; compare Pro 16:7.
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And when he hideth his face - To “hide the face,” is a common expression in the Scriptures to denote calamity, distress, and the lack of spiritual comfort, as the expression “to lift up the light of the countenance” is a common phrase to denote the opposite; compare Job 13:24.
Who then can behold him? - An expression denoting that no one can then have cheering and elevating views of God. No one can then have those clear conceptions of his character and government which will give peace to the soul. “This” is also as true now as it was in the time of Elihu. We are dependent on God himself for any just views of his own character, for any elevating and purifying conceptions of his government and plans, and for any consolation flowing in upon our souls from the evidence that he is our friend.
Whether it be done against a nation, or against a man only - The same truth pertains to nations and to individuals. The same laws respecting the sources of peace and happiness apply to both. Both are alike dependent on God, and neither can secure permanent peace and prosperity without him. Both are alike at his sovereign disposal; and neither can originate permanent sources of prosperity. This, too, is as true now as it was in the time of Elihu. Nations are more prone to forget it than individuals are, but still it is a great truth which should never be forgotten, that neither have power to originate or perpetuate the means of happiness, but that both are alike dependent on 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 Condemn, either God or the person whom he approves.…
Condemn, either God or the person whom he approves. Does not he exercise dominion over all? (Calmet) --- Men. Literally, "all men." Hebrew, "a man." God may destroy either a part or the whole of creation. Sometimes whole nations or cities are cut off, and the deluge nearly swept away all mankind. (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 (Pro 16:7; Isa 26:3).
(Pro 16:7; Isa 26:3).
make trouble--rather, "condemn" (Rom 8:33-34). MAURER, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Psa 83:1; [UMBREIT] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17.
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hideth . . . face-- (Job 23:8-9; Psa 13:1).
it be done--Whether it be against a guilty nation (Kg2 18:9-12) or an individual, that God acts so.
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 29. Make trouble — ירשׁע. Its meaning is not…
29. Make trouble — ירשׁע. Its meaning is not “condemn,” (Delitzsch, Zockler,) but alarm, trouble. (Hitzig.) Nor is the object of the verb “trouble,” God, as Hirtzel and others think, but the afflicted. When he gives his sorrowing ones rest, who then can trouble (them.) See note Job_3:17. Whether against a nation — The purposes of God toward nations and individuals alike are, until their development, as hidden as is the face of Deity. God chastens a nation as a whole, or as individuals, the monarch as readily as the serf.
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 29. Here he, God, is emphatic. Elihu while upholding…
29. Here he, God, is emphatic. Elihu while upholding the rectitude Of God conjoins with it His sovereignty. To give quietness or rest seems to mean to give peace and security from oppression, when the oppressed cry unto Him (Jdg_5:31; Isa_14:7). The antithesis to this is He hides His face, words which always mean, He withdraws His favour or help in anger, ch. Job_13:24; and to behold Him has of course a sense the opposite of this, viz. to obtain His favour, to make Him gracious. God acts in both ways in His sovereign rule, and when He acts in the one way who shall condemn Him, and in the other who shall compel Him to alter His aspect? And thus He acts on the widest stage and in the most particular instance, with nations and men alike.
29–33. The connexion of the following verses is rather uncertain. The sense of Job_34:30 might suggest the connexion of Job_34:29-30 with the preceding. In this case Job_34:31 would make a new start, and the connexion would be maintained to the end of the chapter. It is probable, however, that Job_34:34-37 should be taken by themselves. In Job_34:29 the word he is emphatic; similarly in Job_34:31 an emphasis falls on God. This common emphasis, in Job_34:29-30 on the absoluteness of God’s operation and in Job_34:31-33 on the presumption of any one who questions it, seems to bind these two groups of verses together. The verses read as a whole,
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29. When he giveth quietness, who shall condemn him?
And when he hideth his face, who shall behold him?
Whether it be done to a nation or to a man alike:
30. That the godless man reign not,
That the people be not ensnared.
31. For hath any said unto God,
I have borne (chastisement) though I offend not,
32. That which I see not teach thou me,
If I have done iniquity I will do it no more?—
33. Shall God’s recompense be according to thy mind
That thou dost reject it?
For thou must choose, and not I;
Therefore speak what thou knowest.
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 (29) When he giveth quietness, who then can make…
(29) When he giveth quietness, who then can make trouble?—This is probably the meaning, but literally it is, Who can condemn?
Or against a man only.—Rather, against a man alike: i.e., it is all one in either case. He judges nations as He judges individuals, and individuals as He does nations.
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 When he giveth quietness, who then can make trouble?…
When he giveth quietness, who then can make trouble? literally, Who then can condemn? The sentiment is the same as that of St. Paul in the Epistle to the Romans, "If God be for us, who can be against us?... Who shall lay anything to the charge of God"s elect? It is God that justifieth. Who is he that condemneth?". (Rom_8:31-34) And when he hideth his face, who then can behold him? When God hideth away his face, then all flesh is troubled; (Psa_104:29) man shrinks into himself, and despairs of happiness; nature itself seems to fail and fade. None nan behold him when he hides himself; none can do more than deprecate his anger, and pray, "Lord, lift thou up the light of thy countenance upon us". (Psa_4:6) Whether it be done against a nation, or against a man only. The results are similar, whether God withdraws the light of his countenance from a nation or from an individual. In either case, there is no help from without; ruin and destruction follow.
The peace of God.
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I PEACE IS A BLESSING OF THE HIGHEST VALUE. There is a quietness of death; the defeated are stilled; lethargy and inertness are quiet. And there is no blessedness in these things. True peace is alive, watchful, full of power and faculty, yet calm. The peace which our souls crave is inward restfulness. This may be found with much external activity, with much life and thought within also, but without confusion or tumult. The activity is harmonious. It is possible for peace to coexist with many sorrows. Peace is deeper than pain. When it dwells within it gives a strength as well as a sense of satisfaction, so that suffering which otherwise would seem intolerable becomes quite bearable, though it can never cease to be distressful. The deepest desire is not for joy; it is (or satisfaction of some hunger of the soul- There is an unrest that torments. Even appetite craves peace not so much the enjoyment that accompanies its satisfaction, as that satisfaction itself, i.e. the ultimate peace.
II MAN FAILS TO FIND PEACE. Two opposite methods have been tried.
1. The satisfaction of desire. This is the way of the voluptuary; but it brings weariness and disgust, not peace. Many desires cannot be satisfied, and the vain effort to give them their ends is a cause of inward tumult. Even when one desire is satisfied, another springs up clamorous in its place. The capacity for desire is immeasurable, but the facilities for satisfaction are very limited. Hence an inevitable disappointment.
2. The suppression of desire. This is the ascetic method. It is less disappointing in some respects, but it is only possible for strong natures. Indeed, in its completeness it is not possible for any. Desires will arise unsought. But if all desires could be crushed, the result would be torpor, death. For we live by hope. Therefore the peace of mere suppression is but the peace of death, and no true peace.
III GOD GIVES PEACE. The quietness of a strong and happy life is from him and from him alone. Yet it is not given as a direct boon irrespective of our condition. God gives peace through confidence. Christ said, "Let not your hearts be troubled; believe in God, believe also in me." Therefore we must trust in order to be at rest. Nevertheless, the peace is a Divine gift; it is more than the natural consequence of trusting. Something must be done to quell turbulent passions and to harmonize conflicting desires, and this is done by the influence of God"s Spirit in the heart of man,
IV THE PEACE OF GOD IS SECURE. "Who then can make trouble?" This is a solid peace.
1. Resting on a good foundation. Earthly peace is like an unstable equilibrium. It looks fair and inviting, yet it is overturned by the first touch of opposition. But the peace of God is stable; we can learn to put it.to the test. It is not a mere mood of the soul; it is of a strong and vital character.
2. Protected from serious assaults When quietness of soul is given by God, it is also guarded by him. He shelters his haven of refuge. By providential watchfulness he keeps off what will destroy peace; by inward grace he fortifies the soul against disturbing influences. All this is experienced so long as the soul is trusting God, and therefore living in communion with him. "Thou wilt keep him in perfect peace whose mind is stayed on thee. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain When He giveth quietness, who then can make trouble?
Job_34:29
When He giveth quietness, who then can make trouble?
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Christian quietness
It is no small blessing to enjoy quietness in a world like this.
I. This quietness. It is not a freedom from outward afflictions. We often notice, that so far are Christians from being exempted from sufferings, that it is just the most advanced Christians who are the most deeply tried. It is not a callous indifference to our own sufferings or the sufferings of others. It is not hardness or selfishness. By purifying the heart, and destroying its natural and miserable selfishness, Christianity renders the affections far more strong and enduring. Nor is this quietness a freedom from conflict. Indeed, only the true Christian knows what this conflict between the flesh and the spirit is. Everyone who reaches heaven in safety is, and must be, a conqueror. Yet there is a quietness of spirit which the Christian enjoys. A calmness of spirit which arises from faith and confidence in Jesus Christ, in His perfect atonement, His finished work, His precious blood, His living person. This quietness is something unworldly, something that comes from above, and so it is a state of mind which endures. Notice whence and how it comes. When He giveth quietness. It is a gift--a free gift of God. The channel is Jesus Christ. Real peace, real quietness of spirit, can only come to sinners as we are through a mediator. We lack quietness of spirit when we do not depend fully and simply upon Christ. But it is not always at the commencement of the Christian course that God gives quietness. Sometimes it is bestowed nearer its close. It is the result of a holy walk with God, with increasing acquaintance with Him.
II. The seasons when God giveth quietness. We need not speak of seasons of outward prosperity. Then it is, and only then, that the world enjoys its worldly quietness. But that quietness, what an empty thing it is! The quietness which God gives, He bestows in largest measure in seasons of trouble. It is just when outward comforts fail, when the world looks very dark, it is then that inward consolations abound, and the believers cup runs over . . . Who then can make trouble? It is a bold challenge! Bold, whether addressed to Satan, the world, or our own hearts, all of which are so mighty to make trouble. The true Christian can meet even death with quietness of spirit. (George Wagner.)
God-given quietness
In our inmost being there is a yearning for what Elihu here calls quietness, for what Paul elsewhere describes as the peace that passeth understanding, for what Jesus promised to the weary and heavy-laden--rest. We are tired of the weary struggle in our own hearts, the internal to-and-fro conflict between good impulses and bad. Notice some of the ways in which God giveth quietness to the soul.
I. By pacifying the conscience. Conscious innocence makes the best pillow. Blessed are all those who know something of the quietness that God gives when He pacifies the conscience!
II. By working in the heart a contented disposition. Discontent is one of the greatest enemies to our peace of mind. It is the murderer of mens happiness. We stretch forth empty hands from the attained to the unattained. It is the old story: the apprentice longs to be a journeyman, and the journeyman pants to be a foreman, and the foreman groans to be a master, and the master pines till he is able to build a snug villa and retire from business. But God gives quietness, and then we drop anchor, never to voyage any more upon the sea of unsatisfied desire. Who now can make trouble?
III. By delivering us from all anxiety about the future. It is not everyone who can contemplate the future with composure. To many it is a shapeless terror. Who will venture to open its seven-sealed book, who brave enough to read its contents? The future! No man can look fearlessly upon it, except the Christian. Come what will, he is prepared for all that shall befall him between this hour and the grave.
IV. By imparting a sense of security in view of the final change. (S. L. Wilson, M. A.)
Christian calmness
I. What is the nature of the quietness here spoken of? When God enables a man to rest peacefully, tranquilly, without let or hindrance, without anything to molest, or harm, or disturb, or terrify him, who can make trouble?
1. External quietness, as when God interposes in the defence of His people. Here is the Christians comfort, that no harm can happen to him without Gods permission. He is safe beyond the reach of danger. But we cannot be certain at any time that it is Gods pleasure wholly to deliver us. He may let the evil come. He may keep us in suspense.
2. There is another way. God may supply us with inward peace--such peace as shall set us free from anxious fears as to trials that may be coming upon us, or shall hear us up, and sustain us, in the midst of trials which have come. Often the trials which we dread do not come; and often, when they do come, they prove less than we had imagined. God gives quietness in such cases by enabling us to look up to Him as our Father, our reconciled Father, in Christ Jesus, and so to feel assured that we are the objects of His fatherly care.
II. The author of this blessed peace--God. We are perfectly secure from all molestation, and all danger, because He that keepeth us is the eternal, unchangeable, almighty, ever-present God.
III. In what way is this quietness to be attained?
1. The first step towards it is to make sure that we are in a state of reconciliation with God; and this is to be attained by earnestly and heartily returning to Him through our Lord Jesus Christ.
2. The second step is to live closely to God--to walk before Him in all holy obedience, serving Him faithfully, unreservedly, diligently. We may rest assured that real, solid, well-grounded peace is to be enjoyed by none but those who do thus serve Him.
3. We must learn to cast all our care on God in the full assurance that He careth for us. We must look off from ourselves. We must walk by faith, not by sight.
4. We should acquire the habit of carrying our cares, and anxieties, and sorrows to God, and spreading them before Him in prayer. It is true that He knows them all without our telling Him; but He would have us tell Him notwithstanding. Prayer is His own appointed ordinance. (C. A. Heurtley, B. D.)
Peace
Wherever innocence is found, there perfect peace reigns. Man, as the subject of sin, carries on war against universal being--himself not excepted.
I. Peace has no necessary residence anywhere but in the bosom of Jehovah. He is called, the God of peace. Then--
1. Peace must be universally the gift of God. Finite being has no peace to confer on another; it must emanate ceaselessly from the bosom of Deity.
2. Peace is likewise the purchase of Deity. One who is God must bear the consequences of our sins, or His peace can never reach us.
3. It is the gift and creation of the Divine Spirit. Learn, then, to estimate the value of true religion.
II. Why, then, does God hide His face from His child?
1. To lead man into intimate acquaintance with Himself.
2. To humble His family.
3. To teach them to prize communion with Himself above everything.
4. That He may try if anything can make them happy in His absence.
5. To chastise His children for their transgression. (W. Howel.)
The need or justifying the providence of God
I. The doctrine on the subject. God is the supreme and only disposer of all human affairs. This doctrine is not laid down formally, but taken for granted. It forms the ground of Elihus appeal. Many will not admit that God interferes in the affairs of this or that particular person. But this objection to the doctrine of particular providence proceeds, not from doubt about the doctrine, but from dislike to it. In the government of the world, God not only rules, but overrules. God, in the government of the world, feels toward it, not merely the interest of a creator and contriver of means to an end, but the far more tender and compassionate regard of a Redeemer.
II. The duties which arose out of the doctrine.
1. The Christian duty of faithful dependence on God.
2. The Christian duty of reverential fear of Him. (F. C. Clark, B. A.)
God the Giver of quietness
1. Because all things are in subjection to His disposing. As, for example, mens purposes and counsels, they are all guided by Him.
2. When God will give quietness, none shall be able to make trouble, because that trouble which is at any time made, it is in reference to God Himself, and for the avenging of His quarrel upon people. The second reference of this verse is as they respect, not a kingdom, but a particular person. When God will give a man quietness, none can trouble him; when God will hide His face from him, none can uphold him. When God gives inward peace, a man shall suffer no great inconvenience from outward trouble. Trouble is not so much from the condition, as the affection; it is not so much from the state, as from the mind. Where a man has peace and quietness of conscience, he is so far forth provided against all trouble and disturbance whatsoever. He which has peace and atonement with God, has that within him which swallows all outward sadness and trouble whatsoever. He which has peace with God, there is nothing which is able to trouble him, because that which is the main ground, and occasion, and foundation of trouble is removed, and taken away from him. Where God gives this quietness and peace, there is also an intimation and assurance of all those evils and outward calamities, as working and making for our good. Where there is peace with God, there is also an intimation of safeguard and protection for time to come. There is also the sweet and comfortable expectation of a blessed and happy condition, which a man shall partake of in another world. (T. Horton, D. D.)
Christian calmness
I. The nature and character of the blessing here spoken of. It is quietness, calmness, repose, and may consist of--
1. External peace. This is when God interposes on behalf of His people. He maketh even his enemies to be at peace with him. Still, We cannot reckon on this kind of peace.
2. Internal peace. This is of a different nature to external peace, and every Christian can and ought to enjoy it. It is independent of all the vicissitudes of life, of all the trials of time.
II. The method of its attainment. The quietness of our text is one of the growths of Christian character. There are two particulars which bring it about:--
1. Reconciliation with God. There can be no peace where there are alienation and enmity.
2. Holiness of conversation. There can be no peace where there is indulged sin.
3. Assurance of confidence. Casting all your cares on Him, for He careth for you. (J. J. S. Bird.)
The quiet mind
To serve God in a world which is in rebellion against Him is alike our duty and high privilege. Christ bade us, take no thought--i.e., be not anxious and disquieted, suffer not your mind to be distracted, drawn different ways, by cares as to this want and that; learn to trust, to serve God with a quiet mind. How can we obtain and secure this spirit? If we are really serving the Lord, how can we do it as here asked for, with a quiet mind? The ever-restless, ever-changing sea is but too true an image of the heart. In order to be real, lasting, and effectual, there must be the true basis for it, the pardon and cleansing away of sin; there must be the purging of the conscience from dead works to serve the living God. True service must be based upon the sense of pardon and reconciliation. In no other way can the motive be supplied which alone can produce the result. In addition to the pardon which God offers, and as a result of its being received by us, and assured to us, there is the peace, that we may serve Him with a quiet mind. There must be the true basis, but there must also be this result aimed at, and carried out. It is, indeed, a consequence of pardon, but it must not be taken for granted that it is enjoyed, that the service is necessarily yielded, and the quietness of mind maintained. This privilege is provided by God, but the degree in which it is used is found to vary greatly in the case of different Christians. There are so many causes of trouble and unrest--doubts and difficulties in connection with Gods word; personal and family trials--in the discharge of the duties to which Gods providence calls us, and in employing for Him the talents He has given, we may at times be perplexed. There may seem a clashing of duties, and this may disquiet us in our service; but He does not require of us more than we can do. How often the fears which have disturbed the quietness of Gods children have been groundless. (J. H. Holford, M. A.)
God-all in all
I. First, then, the eye of faith beholds the all-sufficiency of Jehovah, and our entire dependence upon Him, as she marks His effectual working. When He giveth quietness, who then can make trouble? This unanswerable question may be illustrated by the Lords works in nature. The world was once a tumultuous chaos: fire and wind and vapour strove with one another. Who was there that could bring that heaving, foaming, boiling, raging mass into quietude and order? Only let the great Preserver of men relax the command of quiet, and there are fierce forces in the interior of the earth sufficient to bring it back to its primeval chaos in an hour; but while His fiat is for peace, we fear no crash of matter and no wreck of worlds. Seed time and harvest, summer and winter, cold and heat, do not cease. Passing on to the age of man, we see the Lord in the day of His wrath pulling up the sluices of the great deep, and at the same moment bidding the clouds of heaven discharge themselves, so that the whole world became once again a colossal ruin. The covenant bow was seen in the cloud, the token that the Lord had given quietness to the earth, and that none again should be able to disturb her. Further down in history the Red Sea asks of us the same question, When He giveth quietness, who then can make trouble? Glancing far on in history, and passing by a thousand cases which are all to the point, we only mention one more, namely, that of Sennacherib and his host. God put a hook into the enemys nose, and thrust a bridle between his jaws, and sent him back with shame to the place from whence he came. When He giveth quietness, who then can make trouble?
1. We shall reflect upon this truth as it applies, first, to Gods people. If your gracious Lord shall give you quietness of mind, who then can cause you trouble? We have found it sweet to be afflicted when we have enjoyed the presence of God in it, so that we have counted it all joy when we have fallen into divers temptations; because, in our hour of extremity and peril, the Saviour has been unspeakably the more precious. When the Lord giveth quietness, slander cannot give us trouble. Ay, and at such times you may add to outward troubles and to the slanders of the wicked man, all the temptations of the devil; but if the Lord giveth quietness, though there were as many devils to attack us as there are stones in the pavement of the streets of London, we would walk over all their heads in unabated confidence. Even inbred sin, which is the worst of ills, will cause the Christian no trouble when the light of Jehovahs countenance is clearly seen.
2. I thank God that my text is equally true of the seeking sinner. If the Lord shall be pleased to give thee, poor troubled heart, quietness this day in Christ, none can make trouble in thy soul. What a mercy it is for you that God can give you peace and quietness! Ah, say you, but there is His law, that dreadful law of ten commands; I have broken that a thousand times. But if the Saviour lead thee to the cross, He will show thee that He fulfilled the law on thy behalf; that thou art not thyself under the law any longer, but under grace. Yes, yes, say you, well, I thank God for that, but my conscience, my conscience will never let me be in quietness. Oh! but my Master knows how to talk with thy conscience. He can say to it, I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins. And let me say, dear friend, if the Lord gives you quietness while the law and conscience will be at peace with you, so will that Book of God be. Some of you, whenever you turn the Bible over, can find nothing but threatenings in it. Oh! but if you can only come to Jesus and rest in Him, then the page shall glisten with blessings, and glow with benedictions.
3. Now this text, which thus belongs to the saint and to the seeking sinner, I think is equally true, on the larger scale, to the Christian Church. I, shall leave this first point when I have briefly drawn three lessons from it. When the Lord giveth quietness, who then can make trouble? The first lesson is, those who have peace should this morning adore and bless God for it. Secondly, be hopeful, ye who are seeking peace, whether for others or for yourselves. Lastly, give up all other peace but that which the Lord giveth to every believer. If you have a quietness which God has not created, implore the Lord to break it.
II. The all-sufficiency of God is seen, secondly, in His sovereign withdrawals. God does sometimes hide His face from His people, and then, as His saints well know, nothing can enable them to behold Him or to be happy.
III. This is true of a nation as well as of any one Church and of any one man. (C. H. Spurgeon.)
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 General Information:
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Elihu continues speaking.
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When he stays silent, who can condemn him? If he hides his face, who can perceive him?
These two questions speak of God not punishing wicked people as if he were being silent and hiding his face. (See: Metaphor)
When he stays silent, who can condemn him?
Elihu uses this rhetorical question to teach Job. This question can be written as a statement. AT: "No one can criticize God if he decides to remain silent" (See: Rhetorical Question)
If he hides his face, who can perceive him?
Elihu uses this rhetorical question to teach Job. This question can be written as a statement. AT: "No one can go and see him if he decides to hide his face" (See: Rhetorical Question)
his face
Here God is represented by his "face." AT: "himself" (See: Synecdoche)
no one to entrap people
This compares a godless ruler harming people as if he were a hunter trapping his prey. AT: "no one to harm the people" (See: Metaphor)
translationWords
condemn
face
nation
godly
people group
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.