Verse-by-Verse Bible Commentary
Job 34:11

Clarke's Commentary

Verse Job 34:11. For the work of a man shall he render — God ever will do justice; the righteous shall never be forsaken, nor shall the wicked ultimately prosper.

Bridgeway Bible Commentary

The justice of God (34:1-35:16)

When Job does not reply to Elihu’s challenge, Elihu turns to the onlookers and repeats some of Job’s rash statements about the injustice of God (34:1-6). Let them judge for themselves. Surely such words prove Job’s wickedness (7-9).
God is not unjust, says Elihu, and no one can tell him what to do. He is the governor of the universe (10-13). He is the source of all life and, if he wished, he could bring all life to an end (14-15). God governs perfectly and shows no special favour to the rich and powerful (16-20). Unlike earthly judges, God does not have certain set times to hear evidence, nor does he carry out investigations. He sees and knows everything, and punishes the guilty according to his perfect knowledge (21-28). No one can compel God to explain why he acts or why he keeps quiet. Whether the issues concern individuals or nations, people must simply accept God’s justice (29-30).
Elihu asks Job to think about this question: if a person acknowledges his wrongdoing and promises to repent, but then demands that God reward him with favour, is that really repentance (31-33)? Not only is Job unrepentant, but he adds to his former sins by his rebellious words against God. Elihu concludes that Job deserves no relief from his sufferings (34-37).
Believing that Job has said the godly are no better off than sinners, Elihu sets out to give his reply (35:1-4). He argues that since God is infinitely higher than his human creatures, people’s sin cannot harm him nor their goodness benefit him. Therefore, Job’s suffering cannot be because of any unnatural action on God’s part. It must be solely because of Job’s wickedness (5-8).
Many cry to God for help when they are in trouble, but other times they ignore him, in spite of all he does for them. Consequently, God does not answer their prayers (9-13). How much less will he answer the prayers of Job, who rudely complains that God refuses to meet him and show his approval of him. Actually, says Elihu, God has been very patient with Job. He should have punished him even more severely because of his irreverent speech, but Job has only responded with yet more empty talk (14-16).

Coffman's Commentaries on the Bible

IMPERTINENT REMARKS CONCERNING GOD

"Therefore hearken unto me, ye men of understanding: Far be it from God that he should do wickedness, And from the Almighty, that he should commit iniquity. For the work of a man, will he render unto him, And cause every man to find according to his ways. Yea, of a surety, God will not do wickedly, Neither will the Almighty pervert justice. Who gave him a charge over the earth? Or who hath disposed the whole world? If he set his heart upon himself, If he gather unto himself his spirit and his breath; All flesh shall perish together, And man shall turn again unto dust."

"The work of a man he (God) will render unto him" Elihu here repeats, "In crass individualistic terms the doctrine that God requites every man according to his behavior."Tyndale Old Testament Commentaries, op. cit., p. 253. In context, this was merely Elihu's way of saying that, "Job is getting exactly what he deserves." The great error of Elihu's bombastic words here is that, "He says a lot about God's justice but not a word about divine grace."The Bible Speaks Today (Downer's Grove, Illinois: InterVarsity Press, 1976), p. 127.

"God will not do wickedly" "Elihu said this as an effort to refute that which he (erroneously) supposed that Job had said."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), op. cit., p. 146. "Job had not accused God of injustice, nor was he inclined to do so."R. B. Sweet Publishing Company, No. 216, p. 63.

"Who gave him a charge over the earth" "The thought here is that God rules the earth and is answerable to no one for his actions, a thought repeated again by Elihu in Job 36:23; but this truth Job had already stated emphatically in Job 9:12."The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), op. cit., p. 224.

"All flesh shall perish together" "If God Chose, he would have a right to cut down the whole race of mankind. How then should men complain of loss of health, comforts, friends, or anything else, and presume to arraign God as if he were unjust"?Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), op. cit., p. 147. This was Elihu's answer to what he conceived as Job's accusation against God. Although Job's persistent affirmation of his integrity seemed to his friends to be an accusation against God, they had totally misunderstood Job's position. Job was not affirming that God was wicked or unjust; but that it could not have been his personal wickedness that led to his sufferings. Not God, but his sufferings were unjust; but since that contradicted the false theology of his friends, they erroneously concluded that Job was wicked.

Barnes' Notes on the Whole Bible

For the work of a man shall he render unto him - He shall treat each man as he deserves - and this is the essence of justice. Of the truth of this, also, there could have been no question. Elihu does not, indeed, apply it to the case of Job, but there can be little doubt that he intended that it should have such a reference. He regarded Job as having accused God of injustice, for having inflicted woes on him which he by no means deserved. He takes care, therefore, to state this general principle, that with God there must be impartial justice - leaving the application of this principle to the facts in the world, to be arranged as well as possible. No one can doubt that Elihu in this took the true ground, and that the great principle is to be held that God can do no wrong, and that all the facts in the universe must be consistent with this great principle, whether we can now see it to be so or not.

Smith's Bible Commentary

Chapter 34

Furthermore Elihu went on then [Job didn't answer], he said, Hear my words, O ye wise men; give ear unto me, that have knowledge. For the ear tries words, as the mouth tastes meat ( Job 34:1-3 ).

That's a very picturesque phase, isn't it? The ear tries words even as your mouth tastes meat. You taste it, see what it's like. Your ears listen to it, you know, and judges it, see what it tastes like.

Let us choose to us judgment: let us know among ourselves what is good. For Job hath said, I am righteous: and God has taken away my judgment. Should I lie against my right? my wound is incurable without transgression ( Job 34:4-6 ).

This is what Job is saying. And then Elihu answers,

What man is like Job, who drinks up scorning like water? ( Job 34:7 )

Here you guys have been scorning him and the guy is just drinking it up like water. You ever see anybody like that? He's saying, "I'm righteous," you know. "I'm afflicted for nothing." This guy is just drinking up your scorn like water. Have you ever seen anybody like Job?

For he hath said, It profits a man nothing that he should delight himself with God. Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. For the work of a man shall he render unto him, and cause every man to find according to his ways. Yes, surely God will not do wickedly, neither will the Almighty pervert judgment. Who hath given him a charge over the earth? or who hath disposed the whole world? If he set his heart upon man, if he gathers unto himself his spirit and his breath; All flesh shall perish together, and man shall turn again unto dust. If thou hast understanding, hear this: hearken to the voice of my words. Shall even he that hates right govern? and will you condemn him that is most just? Is it fit to say to a king, Thou art wicked? and to princes, You are ungodly? How much less to him that accepts not the persons of princes, nor regards the rich more than the poor? for they are all the work of his hands ( Job 34:9-19 ).

God has created all men. And we're really... Paul said, "Who are you, oh man, who judges another man's servant." Before his own master, he either stands or falls. God is able to make him to stand. We're not really to be guilty of condemning and judging our neighbor. "Judge not, lest ye be judged" ( Matthew 7:1 ). So Elihu is sort of pointing out this very same thing. God has made each man.

In a moment they will die, the people will be troubled at midnight, and pass away: and the mighty shall be taken away without a hand. For his eyes are upon the ways of man, he sees his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. For he will not lay upon man more than right; that he should enter into judgment with God. He will break in pieces mighty men without number, and set others in their stead. Therefore he knows their works, he overturns them in the night, and they are destroyed. He strikes them as wicked men in the open sight of others; Because they turned back from him, and would not consider any of his ways: So that they cause the cry of the poor to come unto him, and he hears the cry of the afflicted. When he gives quietness, who then can make trouble? and when he hides his face, who then can behold him? whether it be done against a nation, or against a single individual: That the hypocrite reign not, lest the people be ensnared. Surely it is necessary to be said unto God, I have borne chastisement, I will not offend any more: That which I see not teach thou me: if I have done iniquity, I will do it no more ( Job 34:20-32 ).

So he's really saying to Job, "Now, Job, you'd be much better off to say to God, 'If I have borne this chastisement, I won't offend You anymore and, Father, show me what it is. Teach me if I've done inequity that I will do it no more.'"

Should it be according to thy mind? he will recompense it, whether you refuse, or whether you choose; and not I: therefore speak what you know. Let men of understanding tell me, and let wise men hearken unto me. Job has spoken without knowledge, and his words were without wisdom. My desire is that Job may be tried to the end because of his answers for wicked men. For he hath added rebellion unto his sin, he claps his hands among us, and multiplies his words against God ( Job 34:33-37 ).

Elihu is really laying it on. "Job, I wish God would even do worse to you, man. I wish He'd take you right out to the end. 'Cause here you are clapping your hands at us and yelling at us and this kind of stuff and telling us that God is not fair." "

Dr. Constable's Expository Notes

3. Elihu’s second speech ch. 34

Elihu, in this speech, sought to refute Job’s charge that God was unjust. He tried to answer Job’s question, "Why doesn’t God have mercy on me?" He first addressed the three friends (Job 34:10-15, plural "you" in Hebrew) and then spoke to Job (Job 34:16-27, singular "you"). In his first speech Elihu had alluded to Eliphaz’s arguments. In this one he took up Bildad’s (Job 34:2; Job 34:34).

Dr. Constable's Expository Notes

Elihu’s defense of God’s justice 34:10-37

As the three friends, Elihu believed God was acting perfectly justly in allowing Job to suffer, and that Job was insolent to accuse God of being unjust (Job 34:10). He then reviewed God’s character to illustrate His justice (Job 34:11-30).

"Elihu [in Job 34:10-15] repeats the self-evident truth that God can do no wrong. He attaches three thoughts to this proposition. First, he infers from God’s supremacy as Creator that He is not accountable to anyone (13). This takes us to the edge of a dangerous cliff. For, if everything God does is right, by definition, and if, because He is Sovereign, God does everything that happens, it follows that everything that happens is right, and the category of evil disappears. Secondly, Job 34:14-15 specify that every living thing depends on God for its being, so that He may, indiscriminately or universally, withdraw this gift of existence and do nothing wrong. This is a fine acknowledgment of God as owner of all, and a fine tribute to His might. But it leaves no grounds for saying that any act of God is ’good’ rather than ’bad’. ’Might makes right’ is the upshot of Elihu’s doctrine, and in this emphasis he approaches rather closely to Job’s contention. But he wriggles out of the difficulty by falling back on the doctrine that God requites every person according to his behaviour (11), stating it in crass individualistic terms. But this is the very thing under debate, and no answer to the problem." [Note: Andersen, p. 253.]

Elihu asserted that God was not answerable to anyone including Job (Job 34:31-37; cf. Job 34:13). In this section Elihu became very heavy-handed (cf. Job 34:33; Job 34:36). Some sin that Job had committed had brought on his suffering, Elihu concluded, but Job’s consequent rebellion against God made him doubly guilty (Job 34:37).

Much of what Elihu said in this speech was true. Nevertheless, as the other critics, he incorrectly assumed Job was lying about his innocence. As we know from the first two chapters, Job was not suffering because he had sinned.

"In Israel the ban on idols placed restrictions on the decorative visual arts. The prohibition of ritualized myths was another part of the campaign against paganism and prevented the development of drama in Israel. As a result the prime media for artistic expression were music, with song and dance, and the spoken word. In all these Israel excelled. Nothing was esteemed more highly than a word fitly spoken (Proverbs 25:11). It was savoured by the ear as the palate tastes food (Job 34:3). Such art could easily become decadent, when the form was prized for its own sake, rather than as an expression of truth. Elihu’s speeches tend to come under this condemnation." [Note: Ibid., p. 251.]

Gill's Exposition of the Whole Bible

For the work of a man will he render unto him,.... The reward of his work, as Ben Gersom interprets it, whether the work of a wicked man or of a good man:

and cause every man to find according to [his] ways. Which is a truth frequently inculcated in the Scriptures; and will take place especially at the resurrection of the dead, which is for that purpose, and at the final judgment, by the righteous Judge of all; for, though wicked men may not be punished now according to their deserts, they will hereafter, which is sufficient to vindicate the justice of God: and as for the works and ways of good men, though God does not proceed according to them in the methods of his grace, they are not justified by them, nor called and saved according to them; for, though evil works deserve damnation, good works do not merit salvation; yet they are not neglected by the Lord; he is not unrighteous to forget them, and verily there is a reward for righteous men though it is not of debt but grace; and not for, but in keeping the commands of God, is this reward; even communion with him and peace in their souls, which they enjoy in, though not as arising from their keeping them; and at the last day, when their justification will be pronounced before men and angels, it will be according to their works of righteousness, not done by themselves, but done by Christ, in their room and stead and reckoned to them; for the obedience of Christ, by which they are made righteous, though imputed to them without works, is nothing else but a series of good works most perfectly done by Christ for them; and according to which the crown of righteousness in a righteous way will be given them by the righteous Judge. All which therefore is a full proof that no iniquity is, will, or can be committed by the Lord.

Henry's Complete Commentary on the Bible

      10 Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.   11 For the work of a man shall he render unto him, and cause every man to find according to his ways.   12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.   13 Who hath given him a charge over the earth? or who hath disposed the whole world?   14 If he set his heart upon man, if he gather unto himself his spirit and his breath;   15 All flesh shall perish together, and man shall turn again unto dust.

      The scope of Elihu's discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: "Hearken to me, you men of understanding (Job 34:10; Job 34:10), and show yourselves to be intelligent by assenting to this which I say." And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God's proceedings. Now observe in these verses,

      I. How plainly this truth is laid down, both negatively and positively. 1. He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity,Job 34:10; Job 34:10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (Job 34:12; Job 34:12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai--God all-sufficient, and therefore he cannot be tempted with evil (James 1:13), to do an unrighteous thing. 2. He ministers justice to all (Job 34:11; Job 34:11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.

      II. How warmly it is asserted, 1. With an assurance of the truth of it: Yea, surely,Job 34:12; Job 34:12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly. 2. With an abhorrence of the very thought of the contrary (Job 34:10; Job 34:10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.

      III. How evidently it is proved by two arguments:

      1. His independent absolute sovereignty and dominion (Job 34:13; Job 34:13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other. (1.) It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right?Genesis 18:25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him?Romans 3:5; Romans 3:6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God's dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns? (2.) It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.

      2. His irresistible power (Job 34:14; Job 34:14): If he set his heart upon man, to contend with him, much more if (as some read it) he set his heart against man, to ruin him, if he should deal with man either by summa potestas--mere sovereignty, or by summum jus--strict justice, there were no standing before him; man's spirit and breath would soon be gone and all flesh would perish together,Job 34:15; Job 34:15. Many men's honesty is owing purely to their impotency; they do not do wrong because they cannot support it when it is done, or it is not in their power to do it. But God is able to crush any man easily and suddenly, and yet does not by arbitrary power crush any man, which therefore must be attributed to the infinite perfection of his nature, and that is immutable. See here, (1.) What God can do with us. He can soon bring us to dust; there needs not any positive act of his omnipotence to do it; if he do but withdraw that concurrence of his providence by which we live, if he gather unto himself that spirit and breath which was from his hand at first and is still in his hand, we expire immediately, like an animal in an air-pump when the air is exhausted. (2.) What he may do with us without doing us wrong. He may recall the being he gave, of which we are but tenants at will, and which also we have forfeited; and therefore, as long as that is continued of his mere favour, we have no reason to cry out of wrong, whatever other comforts are removed.