Job 34:20
They die in an instant, in the middle of the night. The people convulse and pass away; the mighty are removed without human hand.
They die in an instant
This phrase underscores the suddenness and unpredictability of death. In the Hebrew text, the word for "instant" conveys a sense of immediacy and brevity. This reflects the biblical theme that life is fleeting and uncertain, as seen in James 4:14, which compares life to a mist. The suddenness of death serves as a reminder of human mortality and the need for spiritual readiness at all times.

in the middle of the night
Nighttime in biblical literature often symbolizes a time of vulnerability and danger. The Hebrew context here suggests a time when people are least prepared, emphasizing the unexpected nature of divine judgment. This imagery is consistent with other biblical passages where night represents a time of divine intervention or judgment, such as the Passover in Exodus 12.

the people are shaken
The Hebrew root for "shaken" implies a disturbance or upheaval. This can be understood as both a physical and spiritual shaking, where individuals and communities are confronted with the reality of divine power. This shaking serves as a metaphor for the transformative impact of God's actions, calling people to repentance and reflection.

and pass away
The phrase "pass away" is often used in Scripture to denote the transition from life to death. It highlights the transient nature of human existence. In the broader biblical narrative, this serves as a reminder of the eternal perspective, where earthly life is temporary, and the focus should be on eternal truths and the afterlife.

The mighty are removed
The term "mighty" refers to those in positions of power and influence. The Hebrew word used here can denote warriors, leaders, or those with significant social standing. The removal of the mighty without human intervention underscores God's sovereignty over all earthly powers, as seen in Daniel 2:21, where God is described as the one who deposes kings and raises others up.

without human hand
This phrase emphasizes the divine nature of the action. The absence of human involvement highlights that it is God who orchestrates these events. This reflects the biblical theme of God's ultimate authority and control over the affairs of the world, as seen in Isaiah 45:7, where God declares His role in creating both light and darkness, peace and calamity.

Persons / Places / Events
1. Elihu
A young man who speaks to Job and his friends, offering a perspective on God's justice and sovereignty. He is the speaker in this passage.

2. Job
A righteous man who suffers greatly and seeks understanding of his suffering.

3. The Mighty
Refers to powerful individuals or rulers who are subject to God's sovereign will.

4. The Night
Symbolic of unexpectedness and vulnerability, often used in Scripture to denote a time when people are unprepared.

5. Divine Judgment
The event of God's intervention in human affairs, often sudden and without human agency.
Teaching Points
God's Sovereignty Over Life and Death
God holds ultimate authority over the timing and manner of life and death. Human power and status do not exempt one from God's sovereign will.

The Unpredictability of Life
Life is fragile and can change in an instant. This should lead us to live with humility and dependence on God.

The Futility of Human Power
Earthly might and authority are temporary and can be removed without warning. True security is found in God alone.

The Call to Readiness
Believers are called to live in a state of spiritual readiness, aware that God's intervention can occur at any moment.

Trust in Divine Justice
Even when human justice fails, we can trust that God will ultimately bring about justice in His perfect timing.
Bible Study Questions
1. How does the suddenness of death in Job 34:20 challenge our understanding of security and control in life?

2. In what ways does the theme of divine judgment in this verse connect with the account of King Belshazzar in Daniel 5?

3. How can we apply the concept of living in readiness for God's intervention in our daily lives?

4. What does this passage teach us about the limitations of human power and authority?

5. How can we find comfort in God's sovereignty when faced with the unpredictability of life?
Connections to Other Scriptures
Daniel 5
The sudden fall of King Belshazzar illustrates the theme of divine judgment on the mighty.

Psalm 90:5-6
Highlights the brevity of life and the suddenness of death, similar to the imagery in Job 34:20.

1 Thessalonians 5:2-3
Describes the Day of the Lord coming like a thief in the night, emphasizing the unexpected nature of divine intervention.

Proverbs 29:1
Warns of sudden destruction for those who remain stiff-necked after many rebukes, paralleling the sudden removal of the mighty.

Ecclesiastes 9:12
Speaks of how no one knows when their time will come, akin to fish caught in a cruel net or birds taken in a snare.
God's Sovereignty Viewed in Relation to the Death of His PeopleGeorge Wilkins.Job 34:20
Elihu's Second Discourse: Man has no Right to Doubt of God's FustierE. Johnson Job 34:1-37
Elihu's RemonstranceHomilistJob 34:16-30
People
Elihu, Job
Places
Uz
Topics
Blow, Convulsed, Die, Human, Instant, Middle, Midnight, Mighty, Moment, Pass, Remove, Removed, Shake, Shaken, Strong, Suddenly, Troubled, Wealth
Dictionary of Bible Themes
Job 34:19

     5360   justice, God
     5882   impartiality
     8753   favouritism
     9210   judgment, God's

Job 34:18-19

     1075   God, justice of

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

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