Job 34:2
"Hear my words, O wise men; give ear to me, O men of learning.
Sermons
Elihu's Second Discourse: Man has no Right to Doubt of God's FustierE. Johnson Job 34:1-37














I. CENSURE OF JOB'S DOUBTS. (Vers. 1-9.) In silence Job has listened to the reproof of his friend, and has apparently taken to heart the lesson that in justifiable self-defence we may carry our protests beyond the true boundary, and exaggerate our innocence while rejecting false imputations. Elihu therefore rises again, and proceeds with his second reproof. Job has represented God as a cruel, unjust persecutor of his innocence. He doubts then of the justice of the world-ruling dominion of God. To the refutation of this position the present discourse is directed. Elihu appeals to the common sense of men, to the unbiassed wisdom of experience. The ear has a power of trying words, the mind has a faculty of judgment and taste, analogous to that of the body, whereby we discriminate the false from the true, and the good from the evil, This, indeed, must be the last appeal in every controversy whether on Divine or human things. A written word, a positive revelation, is always open to diverse interpretations; and this makes it the more necessary to ascertain the broad dictates of conscience and of the common judgment, with which every true revelation agrees. The question now is - Does this common religious sense condemn the utterances and the attitude of Job or not? He has asserted, "I am innocent, and yet God has denied me justice, has taken away my right. In spite of the fact that right is on my side, I shall be a liar if I maintain it. The wound caused by the shaft of God's wrath is incurable." This, according to the speaker, was the effect of Job's language. He indignantly repels it. Borrowing an expression from Eliphaz (Job 15:16), he denounces Job as one who drinks scoffing like water; and by these blasphemies associates himself with the wicked. Job denies, according to the speaker, that there is any profit or use in piety - in living in friendship with God. He had never said this in so many words; but the sense of much that he had said resembled this (Job 9:22, 23; Job 21:7, 8; Job 24:1, sqq.). Such expressions seemed to deny the very foundation of religion. Job was turning against the light within. And though he had several times censured and half recalled his own words, the offence had nevertheless been repeated.

II. PROOFS OF THE DIVINE JUSTICE. (Vers. 10-30.)

1. From the creative goodness of God. (Vers. 10-15.) The point is to show that God is incapable of doing wrong, of perverting justice and right in his dealings with men; to show that he rewards men according to their works, gives them the proper fruit of their sowing, causes the life-path they choose to conduct to the happy or unhappy issue, according to the rightness of their choice or otherwise. He sets before them blessing and cursing; and the responsibility of the result is theirs alone. But how may we have the conviction that all this is so? The answer is by showing that the works of God exclude the thought of selfishness; and selfishness alone can explain the perversion of right. We cannot conceive of self-seeking in God. None entrusted to him the charge of the earth; none but he has founded the circle of the earth. As first and absolute Cause, all things am his; there is no division of power, profit, or glory. Ambition, greed, jealousy - every passion that tempts men to wrong their fellows - is shut out of the very idea of God. He is ever pouring forth out of the fulness of his life and blessedness upon his creatures - the very opposite action to that of selfishness, which draws as much as possible into itself of good, and parts with as little as possible. Only suppose for a moment that God were to become a self-absorbed Being, "directing his heart only to himself, taking in his spirit and breaths" instead of giving it forth, universal death must at once ensue; men must perish, returning to the dust. The very impossibility of such a supposition shows the impossibility of ascribing self-seeking and self-love to God. He is the Eternal Father; and as the pure parent's love has the least alloy of self in it of any earthly love, we are to take this as the type of the nature of God. These are sublime and inspiring thoughts. God cannot injure man, or do wrong, because he would thus injure himself and sully his own glory. No one can consciously betray or wrong himself. All that we call wrong-doing implies that man has his equals as free beings by his side, and disposes of the property of others. This is impossible with God, because all things belong to him, being the product of his loving activity, his self-giving fulness of life.

2. From the idea of God as the supreme Ruler. (Vers. 16-30.) As the Governor of the world, he cannot be unjust, because government can only be maintained by constant and equal righteousness, and must be destroyed by the lack of it. God is at once the Just and the Mighty, because he could not exercise the one quality without the other. Experience, the great teacher, shows this by the constant course of events.

III. CONCLUSION. THE FOLLY AND CONTRADICTORY NATURE OF JOB'S ACCUSATIONS AGAINST GOD. (Vers. 31-37.) A reluctant confession is introduced, as if uttered by Job: "I am chastised, without doing evil; what I see not, that do thou show me! If I do wrong, I wilt do so no more!" (vers. 31, 32.) He seems to say that he will repent provided only wrong be pointed out (comp. Job 7:20; Job 19:4). But, asks Elihu, shall God pass unpunished thy discontented complaint against his mode of retribution, and adopt a mode that is agreeable to thy mind? Are the laws of the Divine government to be dictated by individual wishes or notions of what is right? Is man to choose, and not God, the way in which he is to be rewarded or punished?. And say, then, what is the true retribution? Speak! But this direct appeal must convince the murmurer of his inability to suggest a better method of administering the world. God's ways may not be clear to us in many particulars; but we should recollect, as Bishop Butler teaches, that we See only "parts of a scheme imperfectly understood." Were all known, doubt and distress would cease. In conclusion, the speaker sums up his meaning in the words of the men of understanding to whose judgment he appeals, condemning the want of true insight in the words of Job, and expressing the hope that he may be further tried, because of his replies "in the manner of the reprobate," because he adds insult to sin, adopts the tone of the scoffer, and multiplies words against God. Whether this view of Job's state of mind be right or wrong, "Blessed is the man that endureth temptation." Blessed he who can exclaim, amidst sufferings which he cannot but feel to he dissociated from guilt, "Search me, O God, and try me; prove me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." - J.

If now thou hast understanding, hear this.
Homilist.
I. FOUNDED ON THE SUPREMACY OF GOD. Where there is absolute supremacy, there can be no injustice. There are some who speak of the absolute law of right as something outside the Almighty, independent of Him, and to which He is accountable. What the Supreme wills, is right, and right because He wills it.

II. ON THE IMPARTIALITY OF THE ETERNAL. God is no respecter of persons. This is a fact proclaimed over and over again in the Bible, and which all nature and history demonstrate. The thought of God's impartiality serves two purposes.

1. To alarm the influentially wicked.

2. To encourage the godly poor.

III. ON THE OMNISCIENCE OF THE ETERNAL. "There is no darkness nor shadow of death where the workers of iniquity may hide themselves."

1. Wicked men perform their deeds in darkness.

2. However deep the darkness, God's eye is on them.

IV. ON THE POWER OF THE ETERNAL. What a description of power we have here. Are not these views of God sufficient to hush every murmuring thought, to subdue every rebellious will, and to bring every heart into a loving agreement with His plans?

(Homilist.)

People
Elihu, Job
Places
Uz
Topics
Attention, Ear, Learning, Listen, O, Ones, Wise
Outline
1. Elihu accuses Job for charging God with injustice
10. God omnipotent cannot be unjust
31. Man must humble himself unto God
34. Elihu reproves Job

Dictionary of Bible Themes
Job 34:2-4

     5441   philosophy

Library
July 15 Evening
The ear trieth words, as the mouth tasteth meat.--JOB 34:3. Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.--Judge not according to the appearance, but judge righteous judgment.--I speak as to wise men; judge ye what I say.--Let the word of Christ dwell in you richly in all wisdom. He that hath an ear, let him hear what the Spirit saith.--He that is spiritual judgeth all things. Take heed what ye hear.--I know
Anonymous—Daily Light on the Daily Path

February 3 Evening
The darkness hideth not from thee.--PSA. 139:12. His eyes are upon the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.--Can any hide himself in secret places that I shall not see him? . . . Do not I fill heaven and earth? saith the Lord. Thou shalt not be afraid for the terror by night; . . . nor for the pestilence that walketh in darkness . . . Because thou hast made the Lord, which is my refuge, even the Most
Anonymous—Daily Light on the Daily Path

Pride Catechized
DEAR FRIENDS, it is never wise to dispute with God. Let a man strive with his fellow, but not with his Maker. If we must discuss any point, let it be with imperfect beings like ourselves, but not with the infallible and infinitely wise God; for, in most of our discussions, these questions wilt come back to us, "Should it be according to thy mind? Art thou master? Is everyone to be subordinate to thee?" I am going to speak, this evening, to those who have a quarrel with God concerning the way of salvation.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Whether God Provides for all Things Directly
Whether God Provides for All Things Directly We proceed to the third article thus: 1. It seems that God does not provide for all things directly. We must ascribe to God whatever dignity requires, and the dignity of a king requires that he provide for his subjects through the medium of ministers. Much more, then, does God provide for all things through some medium. 2. Again, providence ordains things to their end. Now the end of anything is its perfection and good, and every cause directs its effect
Aquinas—Nature and Grace

Whether Predestination is Certain
Whether Predestination is Certain We proceed to the sixth article thus: 1. It seems that predestination is not certain. For on Rev. 3:11, "hold that fast which thou hast, that no man take thy crown," Augustine says: "no other will take it if one does not lose it." The crown to which one is predestined may therefore be lost as well as won. Hence predestination is not certain. 2. Again, if something is possible, none of its consequences are impossible. Now it is possible for a predestined man, like
Aquinas—Nature and Grace

Whether God Has Immediate Providence Over Everything?
Objection 1: It seems that God has not immediate providence over all things. For whatever is contained in the notion of dignity, must be attributed to God. But it belongs to the dignity of a king, that he should have ministers; through whose mediation he provides for his subjects. Therefore much less has God Himself immediate providence over all things. Objection 2: Further, it belongs to providence to order all things to an end. Now the end of everything is its perfection and its good. But it appertains
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Judiciary Power Extends to the Angels?
Objection 1: It would seem that Christ's judiciary power does not extend to the angels, because the good and wicked angels alike were judged in the beginning of the world, when some fell through sin while others were confirmed in bliss. But those already judged have no need of being judged again. Therefore Christ's judiciary power does not extend to the angels. Objection 2: Further, the same person cannot be both judge and judged. But the angels will come to judge with Christ, according to Mat. 25:31:
Saint Thomas Aquinas—Summa Theologica

Whether it is More Grievous to Sin through Certain Malice than through Passion?
Objection 1: It would seem that it is not more grievous to sin through certain malice than through passion. Because ignorance excuses from sin either altogether or in part. Now ignorance is greater in one who sins through certain malice, than in one who sins through passion; since he that sins through certain malice suffers from the worst form of ignorance, which according to the Philosopher (Ethic. vii, 8) is ignorance of principle, for he has a false estimation of the end, which is the principle
Saint Thomas Aquinas—Summa Theologica

Whether Anyone Sins through Certain Malice?
Objection 1: It would seem that no one sins purposely, or through certain malice. Because ignorance is opposed to purpose or certain malice. Now "every evil man is ignorant," according to the Philosopher (Ethic. iii, 1); and it is written (Prov. 14:22): "They err that work evil." Therefore no one sins through certain malice. Objection 2: Further, Dionysius says (Div. Nom. iv) that "no one works intending evil." Now to sin through malice seems to denote the intention of doing evil [*Alluding to the
Saint Thomas Aquinas—Summa Theologica

The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All
Thomas Watson—A Body of Divinity

Whether a Sin is Aggravated by Reason of the Condition of the Person against whom it is Committed?
Objection 1: It would seem that sin is not aggravated by reason of the condition of the person against whom it is committed. For if this were the case a sin would be aggravated chiefly by being committed against a just and holy man. But this does not aggravate a sin: because a virtuous man who bears a wrong with equanimity is less harmed by the wrong done him, than others, who, through being scandalized, are also hurt inwardly. Therefore the condition of the person against whom a sin is committed
Saint Thomas Aquinas—Summa Theologica

Whether Predestination is Certain?
Objection 1: It seems that predestination is not certain. Because on the words "Hold fast that which thou hast, that no one take thy crown," (Rev 3:11), Augustine says (De Corr. et Grat. 15): "Another will not receive, unless this one were to lose it." Hence the crown which is the effect of predestination can be both acquired and lost. Therefore predestination cannot be certain. Objection 2: Further, granted what is possible, nothing impossible follows. But it is possible that one predestined---e.g.
Saint Thomas Aquinas—Summa Theologica

Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to
Harvey Newcomb—A Practical Directory for Young Christian Females

Whether Vengeance Should be Taken on those who have Sinned Involuntarily?
Objection 1: It seems that vengeance should be taken on those who have sinned involuntarily. For the will of one man does not follow from the will of another. Yet one man is punished for another, according to Ex. 20:5, "I am . . . God . . . jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation." Thus for the sin of Cham, his son Chanaan was curse (Gn. 9:25) and for the sin of Giezi, his descendants were struck with leprosy (4 Kings 5). Again the blood
Saint Thomas Aquinas—Summa Theologica

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in
William Beveridge—Private Thoughts Upon a Christian Life

Directions to Awakened Sinners.
Acts ix. 6. Acts ix. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do. THESE are the words of Saul, who also is called Paul, (Acts xiii. 9,) when he was stricken to the ground as he was going to Damascus; and any one who had looked upon him in his present circumstances and knew nothing more of him than that view, in comparison with his past life, could have given, would have imagined him one of the most miserable creatures that ever lived upon earth, and would have expected
Philip Doddridge—Practical Discourses on Regeneration

The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

Links
Job 34:2 NIV
Job 34:2 NLT
Job 34:2 ESV
Job 34:2 NASB
Job 34:2 KJV

Job 34:2 Bible Apps
Job 34:2 Parallel
Job 34:2 Biblia Paralela
Job 34:2 Chinese Bible
Job 34:2 French Bible
Job 34:2 German Bible

Job 34:2 Commentaries

Bible Hub
Job 34:1
Top of Page
Top of Page