American King James Version - AKJV - 1999
Job 34
1
Furthermore Elihu answered and said,
4
Let us choose to us judgment: let us know among ourselves what is good.
Reference
Good
1 Thessalonians 5:21
6
Should I lie against my right? my wound is incurable without transgression.
Reference
Parallel theme
Job 6:4
8
Which goes in company with the workers of iniquity, and walks with wicked men.
Reference
Evil
1 Corinthians 15:33
Proverbs 2:12
Parallel theme
Psalm 26:4
Psalm 50:18
Proverbs 13:20
Proverbs 1:15
Sin
Psalm 1:1
10
Therefore listen to me you men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
Reference
Evil
Genesis 18:25
James 1:13
Parallel theme
Psalm 92:15
Job 37:23
Proverbs 6:32
References God
Romans 9:14
Job 8:3
Sin
Deuteronomy 32:4
2 Chronicles 19:7
Job 36:23
11
For the work of a man shall he render to him, and cause every man to find according to his ways.
Reference
13
Who has given him a charge over the earth? or who has disposed the whole world?
Reference
Parallel theme
1 Chronicles 29:11
16
If now you have understanding, hear this: listen to the voice of my words.
19
How much less to him that accepts not the persons of princes, nor regards the rich more than the poor? for they all are the work of his hands.
Reference
20
In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
22
There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
Reference
23
For he will not lay on man more than right; that he should enter into judgment with God.
Reference
Judgment
Psalm 119:137
Isaiah 42:3
Job 23:7
Parallel theme
Job 11:11
Jeremiah 2:5
References God
Ezra 9:13
Job 16:21
Job 11:6
Romans 9:20
25
Therefore he knows their works, and he overturns them in the night, so that they are destroyed.
Reference
Parallel theme
Job 34:20
26
He strikes them as wicked men in the open sight of others;
28
So that they cause the cry of the poor to come to him, and he hears the cry of the afflicted.
Reference
29
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 man only:
Reference
30
That the hypocrite reign not, lest the people be ensnared.
31
Surely it is meet to be said to God, I have borne chastisement, I will not offend any more:
Reference
33
Should it be according to your mind? he will recompense it, whether you refuse, or whether you choose; and not I: therefore speak what you know.
Reference
34
Let men of understanding tell me, and let a wise man listen to me.
36
My desire is that Job may be tried to the end because of his answers for wicked men.
Summary of Job 34
Job Chapter 34 continues Elihu's argument by focusing almost entirely on the justice of God and challenging Job's belief that his suffering proves that God has treated him unfairly. Elihu asks the listeners to evaluate his reasoning carefully, comparing the testing of words to the testing of food, and he presents his argument as an attempt to determine what is genuinely right rather than simply taking sides in the dispute.
Elihu begins by identifying what he considers the central problem in Job's position: Job believes he is innocent, yet he also feels that God has denied him justice. Elihu regards these statements as dangerous because, in his view, they imply that God may be acting wrongly. He strongly rejects that possibility.
For Elihu, God's character is the foundation of the entire discussion. He argues that God cannot deliberately act wickedly or pervert justice because God is the supreme ruler and Creator of the world. Human beings may misunderstand God's actions, but that misunderstanding does not make God's actions unjust.
This leads Elihu to emphasize God's complete independence and authority. No human being appointed God to rule the earth, and no human being has the power to remove God's authority. Human life itself depends upon God because God provides the breath and spirit that sustain existence. If God withdrew that sustaining power, humanity would simply return to dust.
Elihu then develops the idea that God is completely impartial. Unlike human rulers, who may favor wealthy or powerful people, God does not need to protect princes or rich people because of their social status. Everyone is created by God, and therefore everyone stands under the same ultimate authority.
This point is especially important in the ancient setting because wealth and political power strongly influenced a person's social position. A wealthy ruler might have been able to avoid ordinary human justice, but Elihu insists that no human position can provide protection from God.
Elihu also emphasizes God's complete knowledge. God sees every person's actions and does not need to investigate people with the same limitations that human judges face. There is no hidden place where a person can escape God's observation. Darkness cannot conceal wrongdoing from God.
Elihu then describes God's judgment against people who deliberately reject His ways and oppress the poor. Their actions are not merely private moral failures; they affect vulnerable people whose cries reach God. Elihu therefore connects God's justice with social justice, emphasizing that oppression of the poor is something God sees and takes seriously.
One of the most significant ideas in the chapter is that human beings should respond to God's correction with humility rather than demanding that God justify Himself according to human expectations. Elihu suggests that if a person does not understand what he has done wrong, the proper response is to ask God to teach him rather than immediately conclude that God is acting unfairly.
This is where Elihu's criticism of Job becomes strongest. He believes Job has become too focused on defending himself and has moved toward challenging God's justice. In Elihu's view, Job should be willing to consider that there may be something about God's purposes that he does not understand.
However, Elihu still does not fully answer Job's central question. Job has never simply argued that God cannot be just; he has struggled with the fact that he personally appears to be suffering despite believing himself to be innocent. Elihu responds primarily by defending God's character rather than explaining why Job's particular suffering occurred.
This distinction is important.
Elihu's argument is essentially:
God is just, therefore Job's experience must be understood in a way that does not accuse God of injustice.
But Job's question remains:
If I am innocent, why am I suffering in this way?
The chapter therefore continues the debate without completely resolving it.
The historical background makes Elihu's argument understandable. Ancient societies were deeply concerned with justice, kingship, social rank, poverty, and divine authority. Elihu uses these familiar ideas to argue that God is unlike imperfect human rulers: God cannot be bribed, influenced by wealth, deceived by appearances, or prevented from seeing injustice.
The chapter also reinforces the importance of humility before divine wisdom. Elihu believes that Job's greatest problem is not necessarily hidden wickedness but an increasingly confident insistence that his own understanding of justice should be accepted as correct.
The central theme of Job Chapter 34 is the absolute justice and impartiality of God. Elihu argues that God cannot do wrong, cannot favor the powerful, cannot be deceived, and cannot be prevented from seeing injustice. Therefore, when human beings encounter suffering that they cannot explain, they should be cautious about concluding that God has acted unjustly.
At the same time, the chapter demonstrates the limitations of Elihu's explanation. He strongly defends God's justice, but he still cannot fully explain Job's individual situation.
Job Chapter 34 can therefore be summarized as Elihu's defense of God's perfect justice, emphasizing that God rules impartially, sees every human action, protects the cause of the oppressed, and cannot be accused of wrongdoing simply because people do not understand His decisions, while challenging Job to respond with humility rather than continuing to insist that his own understanding must be correct.
Elihu begins by identifying what he considers the central problem in Job's position: Job believes he is innocent, yet he also feels that God has denied him justice. Elihu regards these statements as dangerous because, in his view, they imply that God may be acting wrongly. He strongly rejects that possibility.
For Elihu, God's character is the foundation of the entire discussion. He argues that God cannot deliberately act wickedly or pervert justice because God is the supreme ruler and Creator of the world. Human beings may misunderstand God's actions, but that misunderstanding does not make God's actions unjust.
This leads Elihu to emphasize God's complete independence and authority. No human being appointed God to rule the earth, and no human being has the power to remove God's authority. Human life itself depends upon God because God provides the breath and spirit that sustain existence. If God withdrew that sustaining power, humanity would simply return to dust.
Elihu then develops the idea that God is completely impartial. Unlike human rulers, who may favor wealthy or powerful people, God does not need to protect princes or rich people because of their social status. Everyone is created by God, and therefore everyone stands under the same ultimate authority.
This point is especially important in the ancient setting because wealth and political power strongly influenced a person's social position. A wealthy ruler might have been able to avoid ordinary human justice, but Elihu insists that no human position can provide protection from God.
Elihu also emphasizes God's complete knowledge. God sees every person's actions and does not need to investigate people with the same limitations that human judges face. There is no hidden place where a person can escape God's observation. Darkness cannot conceal wrongdoing from God.
Elihu then describes God's judgment against people who deliberately reject His ways and oppress the poor. Their actions are not merely private moral failures; they affect vulnerable people whose cries reach God. Elihu therefore connects God's justice with social justice, emphasizing that oppression of the poor is something God sees and takes seriously.
One of the most significant ideas in the chapter is that human beings should respond to God's correction with humility rather than demanding that God justify Himself according to human expectations. Elihu suggests that if a person does not understand what he has done wrong, the proper response is to ask God to teach him rather than immediately conclude that God is acting unfairly.
This is where Elihu's criticism of Job becomes strongest. He believes Job has become too focused on defending himself and has moved toward challenging God's justice. In Elihu's view, Job should be willing to consider that there may be something about God's purposes that he does not understand.
However, Elihu still does not fully answer Job's central question. Job has never simply argued that God cannot be just; he has struggled with the fact that he personally appears to be suffering despite believing himself to be innocent. Elihu responds primarily by defending God's character rather than explaining why Job's particular suffering occurred.
This distinction is important.
Elihu's argument is essentially:
God is just, therefore Job's experience must be understood in a way that does not accuse God of injustice.
But Job's question remains:
If I am innocent, why am I suffering in this way?
The chapter therefore continues the debate without completely resolving it.
The historical background makes Elihu's argument understandable. Ancient societies were deeply concerned with justice, kingship, social rank, poverty, and divine authority. Elihu uses these familiar ideas to argue that God is unlike imperfect human rulers: God cannot be bribed, influenced by wealth, deceived by appearances, or prevented from seeing injustice.
The chapter also reinforces the importance of humility before divine wisdom. Elihu believes that Job's greatest problem is not necessarily hidden wickedness but an increasingly confident insistence that his own understanding of justice should be accepted as correct.
The central theme of Job Chapter 34 is the absolute justice and impartiality of God. Elihu argues that God cannot do wrong, cannot favor the powerful, cannot be deceived, and cannot be prevented from seeing injustice. Therefore, when human beings encounter suffering that they cannot explain, they should be cautious about concluding that God has acted unjustly.
At the same time, the chapter demonstrates the limitations of Elihu's explanation. He strongly defends God's justice, but he still cannot fully explain Job's individual situation.
Job Chapter 34 can therefore be summarized as Elihu's defense of God's perfect justice, emphasizing that God rules impartially, sees every human action, protects the cause of the oppressed, and cannot be accused of wrongdoing simply because people do not understand His decisions, while challenging Job to respond with humility rather than continuing to insist that his own understanding must be correct.