Job 34:28
So that they cause the cry of the poor to come to him, and he hears the cry of the afflicted.
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34:16-30 Elihu appeals directly to Job himself. Could he suppose that God was like those earthly princes, who hate right, who are unfit to rule, and prove the scourges of mankind? It is daring presumption to condemn God's proceedings, as Job had done by his discontents. Elihu suggests divers considerations to Job, to produce in him high thoughts of God, and so to persuade him to submit. Job had often wished to plead his cause before God. Elihu asks, To what purpose? All is well that God does, and will be found so. What can make those uneasy, whose souls dwell at ease in God? The smiles of all the world cannot quiet those on whom God frowns.So that they cause the cry of the poor to come unto him - - Their character is that of oppressors. They take away the rights of the poor; strip away their property without any just claims, and cause them to pour out their lamentations before God.

And he heareth the cry of the afflicted - They oppress the poor so that they appeal unto him, but God hears their cry, and brings punishment upon the oppressor. This is "a general remark" thrown in here, meaning that God "always" regards the cry of the oppressed. Its bearing on the case before us is, that God hears the appeal which the oppressed make to him, and as a consequence brings calamity upon those who are guilty of wrong.

27, 28. 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. So that they cause, Heb. to bring, &c., which is ambiguous, and may be read, either,

1. That he, i.e. God, might bring, &c. So this is a reason why God smote them, &c., as is said, Job 34:26. Or,

2. That they, i.e. those wicked men, might bring, &c.; and so these words contain either,

1. A reason of what was last mentioned, to wit, why they would not consider nor walk in God’s ways, because they were resolved to oppress the poor, and give them cause to cry unto God; which they neither could nor would have done, if they had thoroughly understood and considered God’s ways. Or,

2. An evidence or instance of it, wherein it did appear that they had turned back from God, &c. Unto him, i.e. unto God, as the following words imply, it being God’s work to hear the cry and plead the cause of the afflicted or oppressed. Others, upon him, or upon them, or upon each of them, to wit, of the oppressors; upon whom the cry of the oppressed is said to come, because the vengeance of God is by that cry brought down upon them.

He heareth the cry of the afflicted; he delivereth the oppressed by taking the oppressor away. So that they cause the cry of the poor to come to him,.... To God; through their oppressions of the poor they are made to cry by reason of them, and who come to God with their cries, and tears, and supplications, and which enter into the ears of the Lord of hosts;

and he heareth the cry of the afflicted; as he did the cry of the Israelites under Egyptian bondage; he is a God hearing and answering prayer, and he particularly attends to the cry of the humble and of the afflicted, and arises for their help and deliverance.

So that they cause the cry of the poor to {x} come unto him, and he heareth the cry of the afflicted.

(x) By their cruelty and extortion.

28. so that they cause the cry] Rather, thus he causeth the cry of the poor to come before Him; lit. to cause (or, causing) to come. The words sum up the general purpose (or, effect) of God’s destructive judgments on the oppressors; He thus brings before Him and hears the cry of the afflicted.Verse 28. - So that they cause the cry of the poor to come unto him. Elihu views the wicked man as almost certainly an oppressor, whose misdeeds "cause the cry of the poor to come before God," and provoke God, the Avenger of the poor and needy, to visit him with chastisement. And he heareth the cry of the afflicted (comp. Exodus 2:23, 24; Exodus 22:23, 24; Psalm 12:5, etc.) God's ears are ever open to the cry of the oppressed, and his hand is ever heavy upon those who "afflict" the weak and defenceless (Isaiah 1:24; Isaiah 3:12-15; Amos 5:11, 12; Micah 3:1-4; Habakkuk 1:13). 21 For His eyes are upon the ways of each one,

And He seeth all his steps.

22 There is no darkness nor shadow of death

Wherein the workers of iniquity might hide themselves.

23 For He needeth not long to regard a man

That he may enter into judgment with God.

As the preceding strophe showed that God's creative order excludes all partiality, so this strophe shows that His omniscience qualifies Him to be an impartial judge. He sees everything, nothing can escape His gaze; He sees through man without being obliged to wait for the result of a judicial investigation. שׂים with על does not here signify: to lay upon (Saad., Gecat.), but as Job 37:15, and as with אל (Job 34:14) or בּ (Job 23:6); to direct one's attention (supply לבּו, Job 1:8) towards anything; the fut. has here a modal signification; עוד is used as e.g., Genesis 46:29 : again and again, continuously; and in the clause expressive of purpose it is אל־אל (instead of אליו, a very favourite combination used throughout the whole book, Job 5:8; Job 8:5; Job 13:3, and so on) from the human standpoint: He, the all-seeing One, needs not to observe him long that he should enter into judgment with God - He knows him thoroughly before any investigation takes place, which is not said without allusion to Job's vehement longing to be able to appear before God's tribunal.

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