A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com
answered--proceeded.
This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.
palate--(See on Job 12:11; Job 33:2).
judgment--Let us select among the conflicting sentiments advanced, what will stand the test of examination.
judgment--my right. Job's own words (Job 13:18; Job 27:2).
Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4-5; Job 6:28). MAURER, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.
my wound--literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; Job 16:13).
without transgression--without fault of mine to deserve it (Job 16:17).
(Job 15:16). Image from the camel.
scorning--against God (Job 15:4).
Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22-23, Job 9:30; Job 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.
with God--in intimacy (Psa 50:18, Margin).
The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Rom 9:14; Deu 32:4; Gen 18:25).
Partly here; fully, hereafter (Jer 32:19; Rom 2:6; Pe1 1:17; Rev 22:12).
(Job 8:3). In opposition to Job, Job 34:5, will not--cannot.
If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23).
disposed--hath founded (Isa 44:7), established the circle of the globe.
"If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [UMBREIT], "If He had regard to himself (only), and were to gather unto Himself (Psa 104:29) man's spirit, &c. (which he sends forth, Psa 104:30; Ecc 12:7), all flesh must perish together," &c. (Gen 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.
In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.
"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.
most just--rather, "Him who is at once mighty and just" (in His government of the world).
Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Exo 22:28). But MAURER with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.
(Act 10:34; Ch2 19:7; Pro 22:2; Job 31:15).
they--"the rich" and "princes" who offend God.
the people--namely, of the guilty princes: guilty also themselves.
at midnight--image from a night attack of an enemy on a camp, which becomes an easy prey (Exo 12:29-30).
without hand--without visible agency, by the mere word of God (so Job 20:26; Zac 4:6; Dan 2:34).
God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (Job 7:12; Ch2 16:9; Jer 32:19).
shadow of death--thick darkness (Amo 9:2-3; Psa 139:12).
(Co1 10:13; Lam 3:32; Isa 27:8). Better, as UMBREIT, "He does not (needs not to) regard (as in Job 34:14; Isa 41:20) man long (so Hebrew, Gen 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10-11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.
break in pieces-- (Psa 2:9; Job 12:18; Dan 2:21).
Therefore--because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24).
in the night--suddenly, unexpectedly (Job 34:20). Fitly in the night, as it was in it that the godless hid themselves (Job 34:22). UMBREIT, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.
He striketh them--chasteneth.
as--that is, because they are wicked.
sight of others--Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (Job 40:12; Exo 14:30; Sa2 12:12).
The grounds of their punishment in Job 34:26. Job 34:28 states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.
(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.
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.
Ensnared--into sin (Kg1 12:28, Kg1 12:30). Or rather, "enthralled by further oppression," Job 34:26-28.
Job accordingly says so (Job 40:3-5; Mic 7:9; Lev 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. UMBREIT and MAURER lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6).
borne--namely, the penalty of sin, as in Lev 5:1, Lev 5:17.
offend--literally, "to deal destructively or corruptly" (Neh 1:7).
(Job 10:2; Psa 32:8; Psa 19:12; Psa 139:23-24).
no more-- (Pro 28:13; Eph 4:22).
Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [UMBREIT]; or as MAURER, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.
Rather, "men . . . will say to me, and the wise man (Job 34:2, Job 34:10) who hearkens to me (will say), 'Job hath spoken,'" &c.
Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.
tried--by calamities.
answers for wicked men--(See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.
clappeth . . . hands--in scorn (Job 27:23; Eze 21:17).
multiplieth . . . words-- (Job 11:2; Job 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.