Job 34:16–20

It seems Elihu is not speaking to the three friends as "wise men," nor to any particular people. Some have thought he is speaking to the crowd that had gathered to listen to the argument. That may be true. But his words look like a general appeal to the judgment of wise people everywhere and for all time. Elihu is dealing with principles that apply to everyone. He brings them out here because he is examining Job's attitude.

He quotes Job's own words (Job 12:11), which look like a proverb. He reminds his hearers that the ear takes in words and tests them, just as the mouth takes in and tastes food. So let them join him as he searches out whether Job's charges are true or false. In the same way our Lord appealed to His hearers, "Why do you not judge for yourselves what is right?" and the apostle says, "I speak as to sensible people; judge for yourselves what I say."

Elihu was a man like Job, but God had given him wisdom. It was enough to let him probe the depths of the illness Job suffered from. It was enough to show Job something of the righteousness of the One he was charging with unfair and harsh dealings. Elihu speaks of the righteousness of God, and out of the whirlwind the Lord speaks of His power. But the true Mediator displays both the righteousness and the power of God, and the love of His heart too, which is the source of all He does in His ways with us.

Job 34 — Elihu's next point is that God must be righteous. Job had said that he himself was righteous, and that God had taken away his judgment. If God were not righteous — indeed, the fountain of righteousness — how could He govern? ... "Who gave him charge over the earth?" Elihu urges Job to understand that God is righteous, and in His righteousness He can act as He will.

God gives an impulse to all the heavenly bodies, and the earth among them. He gave them their motion; but then it is God who keeps it up. Men attribute this to secondary causes... God keeps everything going. If God withdrew the direct action of His power for one moment, everything would collapse. That is what Elihu teaches here. "If he should set his heart to it and gather to himself his spirit and his breath, all flesh would perish together, and man would return to dust. If you have understanding, hear this; listen to what I say. Shall one who hates justice govern?" He shows how monstrous it is for Job to find fault with God.

Elihu now refutes these implied and direct charges against God. He will vindicate His character... God is righteous: (a) Because He is God (vv. 10-12). (b) Because of His generous care (vv. 13-15). (c) Because of His greatness (vv. 16-20). (d) Because of His all-knowing eye (vv. 21-25). (e) Because of His judgment (vv. 26-30).

In this section Elihu reminds Job of the dignity and greatness of God. If it is wrong to question the uprightness of a king, and to call him worthless, who will dare to charge the All-just One with evil? He looks on princes and paupers alike, and all are the work of His hands. Their life hangs on His will; in a moment He can cut them off — will we think of such a One as fickle, uncertain or unfair?

Job 34 — The next point with Elihu is that God must be righteous. Job had said that he himself was righteous, and that God had taken away his judgment. If God were not righteous — the very fountain of righteousness — how could He govern?

Job, sure of his integrity, was leaning too heavily on what grace had made him for God — and God had to bring that to nothing in Job's own eyes… Job had spoken far too carelessly. Eliphaz and the others provoked him by insisting that bad men are always punished and good men always prosper in this world… Job answered that, but far too hotly, out of an honest hatred of their false principle. He gave the impression not only that he was just, but that God set that aside unjustly, and that there was no need at all for his trial — language well designed to encourage evil-doers.

"Far be it from God to do evil." "God is light, and in Him is no darkness at all" (1 John 1:5). The Almighty can do everything, but "He cannot lie." "He cannot deny Himself." This ensures perfect, even-handed justice in His dealings with men… This does not mean that Job's friends are right in their charges. It means that God is dealing with Job in absolute justice, and is teaching him the lessons he needs. How could God act wickedly or twist what is right? He would not be God if this were possible.

God, sovereign in Himself, cannot go wrong in His ways; He is righteous by His very nature. Abraham reasoned this way in Genesis 18:25, and so does everyone whose mind and conscience are not defiled. Injustice in the Almighty is impossible to imagine. His servants may fail — the Fountain of all good never does. If it is deeply improper to call a king worthless, how much worse to charge wrong on Him who is infinitely above all kings, and who shows no favour to rich over poor, since He made both alike.

He looks on princes and paupers alike, and all are the work of His hands. Their life hangs on His will; in a moment He can cut them off — shall we think of such a One as fickle, uncertain or unfair? Pagan nations did picture their gods that way, but for those who know the true God, how impossible such thoughts are!

If God is greater than man, then clearly He, and not man, must be the Judge of what is right. The unbelieving heart refuses this. So it constantly tends to sit in judgment on the works and ways and word of God — on God Himself. In his arrogant and unbelieving folly, man takes it upon himself to pronounce judgment on what is and is not worthy of God. He decides what God should and should not say and do.

Elihu urges Job to understand that God is righteous, and that in His righteousness He can act as He will… Since this is so, the true place for Job was confession: "I have borne punishment; I will not offend any more."

He asks Job and his three friends whether someone who hates justice should govern, and whether they will condemn the One who is most just. A man who hates justice should not govern. Would Job say that about God? But God is most just. Even in ordinary human dealings it is not right to accuse a king of being worthless, or a prince of being wicked (v.18). How much more serious it is to suggest that God is not righteous.

In this portion Elihu reminds Job of the dignity and greatness of God. If it is wrong to question the uprightness of a king, to call him worthless, who will dare to charge the All-just with evil? He looks upon princes and paupers alike, and all are the work of His hands. Their life hangs upon His will, in a moment He can cut them off — will we think of such a God as fickle, uncertain or unfair? Pagan nations did picture their gods that way. But those who know the true God cannot think such thoughts.

Government has its rights, and reverence is due to those in power and dignity. If no one could speak a disrespectful word to a king or a prince, what is it to speak that way of God? He is infinitely higher than the highest. He shows no partiality, and does not put the rich before the poor, for all are the work of His hands.

One thing to notice in Elihu's speech is that he puts God first and gives Him His rights, and draws all his conclusions from there... Job had been proud toward God. He had said there was no profit in delighting in Him. Elihu says God is certainly righteous, and that it was not fitting for a man to say even to a prince, "You are wicked" — much less to God. Here he speaks of God's right to be acknowledged, and of what He is. God does judge rightly and break down pride. It is fitting for a man to bow under His hand and ask to be taught.

He does not say "iniquity," as Eliphaz did. But he does charge Job with drinking up scorn like water. Job's words were unfitting and irreverent. He does not accuse him of some secret crime that God must punish without mercy. But Job, sure of his own integrity, was leaning too heavily on what God's grace had made him... He does not mean Job's conduct, but his words. Job had dared to speak too carelessly, provoked by Eliphaz and the others, who insisted that bad men are always punished and good men always prosper in this world. Job answered that, but much too hotly, in honest hatred of their false principle. He gave the impression not only that he was just, but that God set it aside unjustly, and that there was no need at all for his trial — words well suited to encourage evil-doers.

In these verses Elihu reminds Job of the dignity and greatness of God. If it is wrong to question the uprightness of a king, to call him worthless, who will dare to charge the All-just with evil? He looks upon princes and paupers alike, and all are the work of His hands. Their life hangs upon His will; in a moment He can cut them off — will we think of such a One as fickle, uncertain or unfair?

No one would dare speak a disrespectful word to a king or a prince. What then is it to speak wrongly of Him who is infinitely higher than the highest? He shows no partiality, and He does not know the rich before the poor, since all are the work of His hands. Death comes in a moment. At midnight a people is shaken and passes away. The mighty are removed, and no human hand does it… He is sovereign, and also just and merciful. Nation or man makes no difference, for He is above both.

He "shows no partiality to princes, nor regards the rich more than the poor" (v.19). Job had been rich, but he should have observed that God did not favour him above others who were poor. In fact, he imagines that God showed partiality by allowing him to suffer rather than others. But this only exposed his lack of discernment. However, all men are "the work of His hands." God is engaged in a very wise work in dealing with every individual.

How little is the difference in the essentials! They come into the world alike, and alike they stand when the world passes away. "The rich and the poor meet together; the LORD is the Maker of them all." The poor man has a right to remember this, and the rich man ought not to forget it.

Job 34:19, referred to in Romans 2:11; Ephesians 6:9; Colossians 3:25.

Masters are then urged to remember that their Master is in heaven, and that "there is no partiality with Him." He notes threatening and oppression. The cry of the poor and needy comes up in His ears, and He will repay it in the coming day. I believe this verse should read, "their Master and yours is in the heavens." That adds an important point. Both master and servant answer to the one Lord, and they will stand together at the same judgment seat.

Elihu now refutes these implied and direct charges against God. He will defend God's character… He goes into the case fully, and we may note the various parts of his answer. God is righteous: (a) Because He is God (vv. 10-12). (b) Because of His kind care (vv. 13-15). (c) Because of His greatness (vv. 16-20). (d) Because He knows everything (vv. 21-25). (e) Because of His judgment (vv. 26-30).

"Yet He is not partial to princes, nor does He regard the rich more than the poor" (v.19). Job had been rich, but he should have observed that God did not favour him above others who were poor. In fact, he imagines that God showed partiality by allowing him to suffer rather than others. But this only exposed his lack of discernment. However, all men are "the work of His hands." God is engaged in a very wise work in dealing with every individual.

In this portion Elihu reminds Job of the dignity and greatness of God. If it is wrong to question the uprightness of a king, to call him Belial, who will dare to charge the All-just with evil? He looks upon princes and paupers alike, and all are the work of His hands. Their life hangs upon His will; in a moment He can cut them off — will we think of such a One as fickle, uncertain or unfair? Pagan nations did picture their gods this way, but for those who know the true God, how impossible it is to have such thoughts.

Men do not have authority over their own lives. In a moment they die, in the middle of the night. The people are shaken and pass away, and the mighty are taken away without a hand (v.20). Whatever man may think or say about this, his utter helplessness is evident.

Every now and then God does allow it. And what is the effect? A revolution. People do not know why it happens. But when men keep crying for some change, or something new, God allows it to come, and they are overwhelmed.

Death comes in a moment. The night is half over when a people is shaken and passes away, and the mighty are removed, and not by hand. Everything lies bare and open to the eyes of the God we deal with — the ways of a man and all his steps. No darkness or deep shadow is thick enough to hide those who do evil. He does not need to look a second time at a man before that man goes to God in judgment. He has the right, without further examination, to break the mighty and set up others in their place.

God gives the push to all the heavenly bodies, the earth among them. He gave them their motion, but it is God who keeps it going. Men put this down to natural causes… God it is that keeps everything going, and if God were to withdraw for a moment the immediate action of His power, everything would collapse. That is what Elihu teaches here.

Lastly, in a few words, Elihu reminds his hearers of God's actual judgments. He strikes evildoers who turn away from Him. He remembers the cause of the poor and needy. And if He acquits a man and gives him quiet, who can condemn?… He puts down evil men so that the people are not ensnared by them.