Exegetical and Hermeneutical Commentary of Job 34:12
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
Yea, surely God will not do wickedly – So important does Elihu hold this principle to be, that he repeats it, and dwells upon it. He says, it surely ( ‘omnam) must be so. The principle must be held at all hazards, and no opinion which contravenes this should be indulged for one moment. His ground of complaint against Job was, that he had not held fast to this principle, but, under the pressure of his sufferings, had indulged in remarks which implied that God might do wrong.
Neither will the Almighty pervert judgment – As Elihu supposed Job to have maintained; see Job 34:5. To pervert judgment is to do injustice; to place injustice in the place of right.
Fuente: Albert Barnes’ Notes on the Bible
As Job hath wickedly affirmed. For the phrase, See Poole “Job 8:3“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. (Job8:3). In opposition to Job, Job34:5, will notcannot.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yea, surely God will not do wickedly,…. This truth is repeated and affirmed in the strongest manner; or “will not condemn”, as the Vulgate Latin version, and so the Targum, that is, he will not condemn the righteous; for, though he may afflict them, which is done that they may not be condemned with the world, he will not condemn them; for there is no condemnation to them that are in Christ; his righteousness, by which they are justified, secures them from all condemnation;
neither will the Almighty pervert judgment: pronounce a wrong sentence, decline the execution of justice, swerve from the rule of it, or do a wrong thing; for he punishes wherever he finds it, either in the sinner or his surety; and his punishing it in his Son, as the surety of his people, is the strongest proof of his punitive justice that can be given: nor does he neglect to chastise his people for sin, though satisfied for; so far is he from conniving at sin, and still further from committing it; see [See comments on Job 8:2].
Fuente: John Gill’s Exposition of the Entire Bible
12 Yea verily God acteth not wickedly,
And the Almighty perverteth not the right.
13 Who hath given the earth in charge to Him?
And who hath disposed the whole globe?
14 If He only set His heart upon Himself,
If He took back His breath and His inspiration to Himself:
15 All flesh would expire together,
And man would return to dust.
With (Yea verily, as Job 19:4, “and really”) the counter-assertion of Job 34:11 is repeated, but negatively expressed (comp. Job 8:3). signifies sometimes to act as , and at others to be set forth and condemned as a ; here, as the connection requires, it is the former. Job 34:13 begins the proof. Ewald’s interpretation: who searcheth, and Hahn’s: who careth for the earth beside Him, are hazardous and unnecessary. with of the person and the acc. of the thing signifies: to enjoin anything as a duty on any one, to entrust anything to any one, Job 36:23; Num 4:27; 2Ch 36:23; therefore: who has made the earth, i.e., the care of it, a duty to Him? ( Milel) is not to be refined into the meaning “to the earth” (as here by Schultens and a few others, Isa 9:1 by Luzzatto: he hath smitten down, better: dishonoured, to the earth with a light stroke), but is poetically equivalent to , as (comp. modern Greek ) is in prose equivalent to . Job 34:13 is by no means, with Ew. and Hahn, to be translated: who observes (considers) the whole globe, as Job 34:23; Job 4:20; Job 24:12 – the expression would be too contracted to affirm that no one but God bestowed providential attention upon the earth; and if we have understood Job 34:13 correctly, the thought is also inappropriate. A more appropriate thought is gained, if is supplied from Job 34:13: who has enjoined upon Him the whole circle of the earth (Saad., Gecat., Hirz., Schlottm.); but this continued force of the into the second independent question is improbable in connection with the repetition of . Therefore: who has appointed, i.e., established ( as Job 38:5; Isa 44:7), – a still somewhat more suitable thought, going logically further, since the one giving the charge ought to be the lord of him who receives the commission, and therefore the Creator of the world. This is just God alone, by whose and the animal world as well as the world of men (vid., Job 32:8; Job 33:4) has its life, Job 34:14: if He should direct His heart, i.e., His attention ( , as Job 2:3), to Himself (emphatic: Himself alone), draw in ( as Psa 104:29; comp. for the matter Ecc 12:7, Psychol. S. 406) to Himself His inspiration and breath (which emanated from Him or was effected by Him), all flesh would sink together, i.e., die off at once (this, as it appears, has reference to the taking back of the animal life, ), and man would return (this has reference to the taking back of the human spirit, ) to dust ( instead of , perhaps with reference to the usual use of the , Job 17:16; Job 20:11; Job 21:26).
Only a few modern expositors refer , as Targ. Jer. and Syr., to man instead of reflexively to God; the majority rightly decide in favour of the idea which even Grotius perceived: si sibi ipsi tantum bonus esse (sui unius curam habere) vellet . followed by the fut. signifies either si velit (lxx ), as here, or as more frequently, si vellet , Psa 50:12; Psa 139:8, Oba 1:4, Isa 10:22; Amo 9:2-4. It is worthy of remark that, according to Norzi’s statement, the Babylonian texts presented , Job 34:14, as Chethb, as Ker (like our Palestine text, Dan 11:18), which a MS of De Rossi, with a Persian translation, confirms; the reading gives a fine idea: that God’s heart is turned towards the world, and is unclosed; its ethical condition of life would then be like its physical ground of life, that God’s spirit dwells in it; the drawing back of the heart, and the taking back to Himself of the spirit, would be equivalent to the exclusion of the world from God’s love and life. However, implies the same; for a reference of God’s thinking and willing to Himself, with the exclusion of the world, would be just a removal of His love. Elihu’s proof is this: God does not act wrongly, for the government of the world is not a duty imposed upon Him from without, but a relation entered into freely by Him: the world is not the property of another, but of His free creative appointment; and how unselfishly, how devoid of self-seeking He governs it, is clear from the fact, that by the impartation of His living creative breath He sustains every living thing, and does not, as He easily might, allow them to fall away into nothingness. There is therefore a divine love which has called the world into being and keeps it in being; and this love, as the perfect opposite of sovereign caprice, is a pledge for the absolute righteousness of the divine rule.
Fuente: Keil & Delitzsch Commentary on the Old Testament
12. Surely The word is radically the amen, verily, of the New Testament. In no stronger language could he lay down the proposition he is about to illustrate God cannot do wrong. The titles God bears El and Shaddai are a guarantee that evil can in no form belong to God. “Sin, unrighteousness, dwells only in the sphere of the finite.” Dr. Samuel Clarke treats Job 34:10-12 in two sermons on “The Justice of God.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 34:12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
Ver. 12. Yea, surely God will not do wickedly ] This must be laid down for a certain truth, and is, therefore, so reiterated. Job had said as much to this purpose as Elihu could do; but then he had seemingly dashed all again with his inconsiderate complaints and murmurings. This Elihu could not bear, but again and again celebrateth the righteousness of God; and when he hath said his utmost, seemeth to say, as Cicero once did of Crassus and Antony, the Roman orators, That if any man think he had said too much in commendation of them, he must needs be such a one as either knew them not or was not able to judge their worth. As for Job, whom he here confuteth, he seems to say of him as Calvin somewhere doth of Luther, That as he excelled with great virtues, so he was not without his great failings. Atque utinam recognoscendis suis vitiis plus operae dedisset; And I spent less time in declaiming against others, and more in recognizing his own faults (Calv. ep. Bulling.).
Neither will the Almighty pervert judgment
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
surely: Psa 11:7, Psa 145:17, Hab 1:12, Hab 1:13
pervert: Job 8:3
Reciprocal: Job 33:23 – to Pro 17:7 – much