Exegetical and Hermeneutical Commentary of Job 34:29
When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:
29. Here he, God, is emphatic. Elihu while upholding the rectitude Of God conjoins with it His sovereignty. To give quietness or rest seems to mean to give peace and security from oppression, when the oppressed cry unto Him (Jdg 5:31; Isa 14:7). The antithesis to this is He hides His face, words which always mean, He withdraws His favour or help in anger, ch. Job 13:24; and to behold Him has of course a sense the opposite of this, viz. to obtain His favour, to make Him gracious. God acts in both ways in His sovereign rule, and when He acts in the one way who shall condemn Him, and in the other who shall compel Him to alter His aspect? And thus He acts on the widest stage and in the most particular instance, with nations and men alike.
Fuente: The Cambridge Bible for Schools and Colleges
29 33. The connexion of the following verses is rather uncertain. The sense of Job 34:30 might suggest the connexion of Job 34:29-30 with the preceding. In this case Job 34:31 would make a new start, and the connexion would be maintained to the end of the chapter. It is probable, however, that Job 34:34-37 should be taken by themselves. In Job 34:29 the word he is emphatic; similarly in Job 34:31 an emphasis falls on God. This common emphasis, in Job 34:29-30 on the absoluteness of God’s operation and in Job 34:31-33 on the presumption of any one who questions it, seems to bind these two groups of verses together. The verses read as a whole,
29. When he giveth quietness, who shall condemn him?
And when he hideth his face, who shall behold him?
Whether it be done to a nation or to a man alike:
30. That the godless man reign not,
That the people be not ensnared.
31. For hath any said unto God,
I have borne (chastisement) though I offend not,
32. That which I see not teach thou me,
If I have done iniquity I will do it no more?
33. Shall God’s recompense be according to thy mind
That thou dost reject it?
For thou must choose, and not I;
Therefore speak what thou knowest.
Fuente: The Cambridge Bible for Schools and Colleges
When he giveth quietness – That is, when God designs to give rest, comfort, ease, or prosperity in any way to a man. The Hebrew word used here may refer to any kind of ease, rest, or peace. The idea which Elihu intends to convey is, that God has all things under his control, and that he can bring prosperity or adversity upon an individual or a nation at his own pleasure.
Who then can make trouble? – literally, Who can condemn, or hold guilty – yarasha. The sense is, that no one can overwhelm him with the consciousness of guilt, to whom God intends to give the peace resulting from his favor and friendship. Or, no one can bring calamities upon a man as if he were guilty, or so as to show that he is guilty, when God intends to treat him as if he were not. This is as true now as it was in the time of Elihu. When God designs to give peace to a mans soul, and to impart to him the evidence that his sins are forgiven, there is no one who can excite in his mind the conviction of guilt, or take away the comfort that God gives. When he designs to treat a man as if he were his friend, and to impart to him such evidences of his favor as shall convince the world that he is his friend, there is no one who can prevent it. No one can so calumniate him, or so prejudice the world against him, or so arrest the descending tokens of the divine favor, as to turn back the proof of the favor of God; compare Pro 16:7.
And when he hideth his face – To hide the face, is a common expression in the Scriptures to denote calamity, distress, and the lack of spiritual comfort, as the expression to lift up the light of the countenance is a common phrase to denote the opposite; compare Job 13:24.
Who then can behold him? – An expression denoting that no one can then have cheering and elevating views of God. No one can then have those clear conceptions of his character and government which will give peace to the soul. This is also as true now as it was in the time of Elihu. We are dependent on God himself for any just views of his own character, for any elevating and purifying conceptions of his government and plans, and for any consolation flowing in upon our souls from the evidence that he is our friend.
Whether it be done against a nation, or against a man only – The same truth pertains to nations and to individuals. The same laws respecting the sources of peace and happiness apply to both. Both are alike dependent on God, and neither can secure permanent peace and prosperity without him. Both are alike at his sovereign disposal; and neither can originate permanent sources of prosperity. This, too, is as true now as it was in the time of Elihu. Nations are more prone to forget it than individuals are, but still it is a great truth which should never be forgotten, that neither have power to originate or perpetuate the means of happiness, but that both are alike dependent on God.
Fuente: Albert Barnes’ Notes on the Bible
Job 34:29
When He giveth quietness, who then can make trouble?
Christian quietness
It is no small blessing to enjoy quietness in a world like this.
I. This quietness. It is not a freedom from outward afflictions. We often notice, that so far are Christians from being exempted from sufferings, that it is just the most advanced Christians who are the most deeply tried. It is not a callous indifference to our own sufferings or the sufferings of others. It is not hardness or selfishness. By purifying the heart, and destroying its natural and miserable selfishness, Christianity renders the affections far more strong and enduring. Nor is this quietness a freedom from conflict. Indeed, only the true Christian knows what this conflict between the flesh and the spirit is. Everyone who reaches heaven in safety is, and must be, a conqueror. Yet there is a quietness of spirit which the Christian enjoys. A calmness of spirit which arises from faith and confidence in Jesus Christ, in His perfect atonement, His finished work, His precious blood, His living person. This quietness is something unworldly, something that comes from above, and so it is a state of mind which endures. Notice whence and how it comes. When He giveth quietness. It is a gift–a free gift of God. The channel is Jesus Christ. Real peace, real quietness of spirit, can only come to sinners as we are through a mediator. We lack quietness of spirit when we do not depend fully and simply upon Christ. But it is not always at the commencement of the Christian course that God gives quietness. Sometimes it is bestowed nearer its close. It is the result of a holy walk with God, with increasing acquaintance with Him.
II. The seasons when God giveth quietness. We need not speak of seasons of outward prosperity. Then it is, and only then, that the world enjoys its worldly quietness. But that quietness, what an empty thing it is! The quietness which God gives, He bestows in largest measure in seasons of trouble. It is just when outward comforts fail, when the world looks very dark, it is then that inward consolations abound, and the believers cup runs over . . . Who then can make trouble? It is a bold challenge! Bold, whether addressed to Satan, the world, or our own hearts, all of which are so mighty to make trouble. The true Christian can meet even death with quietness of spirit. (George Wagner.)
God-given quietness
In our inmost being there is a yearning for what Elihu here calls quietness, for what Paul elsewhere describes as the peace that passeth understanding, for what Jesus promised to the weary and heavy-laden–rest. We are tired of the weary struggle in our own hearts, the internal to-and-fro conflict between good impulses and bad. Notice some of the ways in which God giveth quietness to the soul.
I. By pacifying the conscience. Conscious innocence makes the best pillow. Blessed are all those who know something of the quietness that God gives when He pacifies the conscience!
II. By working in the heart a contented disposition. Discontent is one of the greatest enemies to our peace of mind. It is the murderer of mens happiness. We stretch forth empty hands from the attained to the unattained. It is the old story: the apprentice longs to be a journeyman, and the journeyman pants to be a foreman, and the foreman groans to be a master, and the master pines till he is able to build a snug villa and retire from business. But God gives quietness, and then we drop anchor, never to voyage any more upon the sea of unsatisfied desire. Who now can make trouble?
III. By delivering us from all anxiety about the future. It is not everyone who can contemplate the future with composure. To many it is a shapeless terror. Who will venture to open its seven-sealed book, who brave enough to read its contents? The future! No man can look fearlessly upon it, except the Christian. Come what will, he is prepared for all that shall befall him between this hour and the grave.
IV. By imparting a sense of security in view of the final change. (S. L. Wilson, M. A.)
Christian calmness
I. What is the nature of the quietness here spoken of? When God enables a man to rest peacefully, tranquilly, without let or hindrance, without anything to molest, or harm, or disturb, or terrify him, who can make trouble?
1. External quietness, as when God interposes in the defence of His people. Here is the Christians comfort, that no harm can happen to him without Gods permission. He is safe beyond the reach of danger. But we cannot be certain at any time that it is Gods pleasure wholly to deliver us. He may let the evil come. He may keep us in suspense.
2. There is another way. God may supply us with inward peace–such peace as shall set us free from anxious fears as to trials that may be coming upon us, or shall hear us up, and sustain us, in the midst of trials which have come. Often the trials which we dread do not come; and often, when they do come, they prove less than we had imagined. God gives quietness in such cases by enabling us to look up to Him as our Father, our reconciled Father, in Christ Jesus, and so to feel assured that we are the objects of His fatherly care.
II. The author of this blessed peace–God. We are perfectly secure from all molestation, and all danger, because He that keepeth us is the eternal, unchangeable, almighty, ever-present God.
III. In what way is this quietness to be attained?
1. The first step towards it is to make sure that we are in a state of reconciliation with God; and this is to be attained by earnestly and heartily returning to Him through our Lord Jesus Christ.
2. The second step is to live closely to God–to walk before Him in all holy obedience, serving Him faithfully, unreservedly, diligently. We may rest assured that real, solid, well-grounded peace is to be enjoyed by none but those who do thus serve Him.
3. We must learn to cast all our care on God in the full assurance that He careth for us. We must look off from ourselves. We must walk by faith, not by sight.
4. We should acquire the habit of carrying our cares, and anxieties, and sorrows to God, and spreading them before Him in prayer. It is true that He knows them all without our telling Him; but He would have us tell Him notwithstanding. Prayer is His own appointed ordinance. (C. A. Heurtley, B. D.)
Peace
Wherever innocence is found, there perfect peace reigns. Man, as the subject of sin, carries on war against universal being–himself not excepted.
I. Peace has no necessary residence anywhere but in the bosom of Jehovah. He is called, the God of peace. Then–
1. Peace must be universally the gift of God. Finite being has no peace to confer on another; it must emanate ceaselessly from the bosom of Deity.
2. Peace is likewise the purchase of Deity. One who is God must bear the consequences of our sins, or His peace can never reach us.
3. It is the gift and creation of the Divine Spirit. Learn, then, to estimate the value of true religion.
II. Why, then, does God hide His face from His child?
1. To lead man into intimate acquaintance with Himself.
2. To humble His family.
3. To teach them to prize communion with Himself above everything.
4. That He may try if anything can make them happy in His absence.
5. To chastise His children for their transgression. (W. Howel.)
The need or justifying the providence of God
I. The doctrine on the subject. God is the supreme and only disposer of all human affairs. This doctrine is not laid down formally, but taken for granted. It forms the ground of Elihus appeal. Many will not admit that God interferes in the affairs of this or that particular person. But this objection to the doctrine of particular providence proceeds, not from doubt about the doctrine, but from dislike to it. In the government of the world, God not only rules, but overrules. God, in the government of the world, feels toward it, not merely the interest of a creator and contriver of means to an end, but the far more tender and compassionate regard of a Redeemer.
II. The duties which arose out of the doctrine.
1. The Christian duty of faithful dependence on God.
2. The Christian duty of reverential fear of Him. (F. C. Clark, B. A.)
God the Giver of quietness
1. Because all things are in subjection to His disposing. As, for example, mens purposes and counsels, they are all guided by Him.
2. When God will give quietness, none shall be able to make trouble, because that trouble which is at any time made, it is in reference to God Himself, and for the avenging of His quarrel upon people. The second reference of this verse is as they respect, not a kingdom, but a particular person. When God will give a man quietness, none can trouble him; when God will hide His face from him, none can uphold him. When God gives inward peace, a man shall suffer no great inconvenience from outward trouble. Trouble is not so much from the condition, as the affection; it is not so much from the state, as from the mind. Where a man has peace and quietness of conscience, he is so far forth provided against all trouble and disturbance whatsoever. He which has peace and atonement with God, has that within him which swallows all outward sadness and trouble whatsoever. He which has peace with God, there is nothing which is able to trouble him, because that which is the main ground, and occasion, and foundation of trouble is removed, and taken away from him. Where God gives this quietness and peace, there is also an intimation and assurance of all those evils and outward calamities, as working and making for our good. Where there is peace with God, there is also an intimation of safeguard and protection for time to come. There is also the sweet and comfortable expectation of a blessed and happy condition, which a man shall partake of in another world. (T. Horton, D. D.)
Christian calmness
I. The nature and character of the blessing here spoken of. It is quietness, calmness, repose, and may consist of–
1. External peace. This is when God interposes on behalf of His people. He maketh even his enemies to be at peace with him. Still, We cannot reckon on this kind of peace.
2. Internal peace. This is of a different nature to external peace, and every Christian can and ought to enjoy it. It is independent of all the vicissitudes of life, of all the trials of time.
II. The method of its attainment. The quietness of our text is one of the growths of Christian character. There are two particulars which bring it about:–
1. Reconciliation with God. There can be no peace where there are alienation and enmity.
2. Holiness of conversation. There can be no peace where there is indulged sin.
3. Assurance of confidence. Casting all your cares on Him, for He careth for you. (J. J. S. Bird.)
The quiet mind
To serve God in a world which is in rebellion against Him is alike our duty and high privilege. Christ bade us, take no thought–i.e., be not anxious and disquieted, suffer not your mind to be distracted, drawn different ways, by cares as to this want and that; learn to trust, to serve God with a quiet mind. How can we obtain and secure this spirit? If we are really serving the Lord, how can we do it as here asked for, with a quiet mind? The ever-restless, ever-changing sea is but too true an image of the heart. In order to be real, lasting, and effectual, there must be the true basis for it, the pardon and cleansing away of sin; there must be the purging of the conscience from dead works to serve the living God. True service must be based upon the sense of pardon and reconciliation. In no other way can the motive be supplied which alone can produce the result. In addition to the pardon which God offers, and as a result of its being received by us, and assured to us, there is the peace, that we may serve Him with a quiet mind. There must be the true basis, but there must also be this result aimed at, and carried out. It is, indeed, a consequence of pardon, but it must not be taken for granted that it is enjoyed, that the service is necessarily yielded, and the quietness of mind maintained. This privilege is provided by God, but the degree in which it is used is found to vary greatly in the case of different Christians. There are so many causes of trouble and unrest–doubts and difficulties in connection with Gods word; personal and family trials–in the discharge of the duties to which Gods providence calls us, and in employing for Him the talents He has given, we may at times be perplexed. There may seem a clashing of duties, and this may disquiet us in our service; but He does not require of us more than we can do. How often the fears which have disturbed the quietness of Gods children have been groundless. (J. H. Holford, M. A.)
God-all in all
I. First, then, the eye of faith beholds the all-sufficiency of Jehovah, and our entire dependence upon Him, as she marks His effectual working. When He giveth quietness, who then can make trouble? This unanswerable question may be illustrated by the Lords works in nature. The world was once a tumultuous chaos: fire and wind and vapour strove with one another. Who was there that could bring that heaving, foaming, boiling, raging mass into quietude and order? Only let the great Preserver of men relax the command of quiet, and there are fierce forces in the interior of the earth sufficient to bring it back to its primeval chaos in an hour; but while His fiat is for peace, we fear no crash of matter and no wreck of worlds. Seed time and harvest, summer and winter, cold and heat, do not cease. Passing on to the age of man, we see the Lord in the day of His wrath pulling up the sluices of the great deep, and at the same moment bidding the clouds of heaven discharge themselves, so that the whole world became once again a colossal ruin. The covenant bow was seen in the cloud, the token that the Lord had given quietness to the earth, and that none again should be able to disturb her. Further down in history the Red Sea asks of us the same question, When He giveth quietness, who then can make trouble? Glancing far on in history, and passing by a thousand cases which are all to the point, we only mention one more, namely, that of Sennacherib and his host. God put a hook into the enemys nose, and thrust a bridle between his jaws, and sent him back with shame to the place from whence he came. When He giveth quietness, who then can make trouble?
1. We shall reflect upon this truth as it applies, first, to Gods people. If your gracious Lord shall give you quietness of mind, who then can cause you trouble? We have found it sweet to be afflicted when we have enjoyed the presence of God in it, so that we have counted it all joy when we have fallen into divers temptations; because, in our hour of extremity and peril, the Saviour has been unspeakably the more precious. When the Lord giveth quietness, slander cannot give us trouble. Ay, and at such times you may add to outward troubles and to the slanders of the wicked man, all the temptations of the devil; but if the Lord giveth quietness, though there were as many devils to attack us as there are stones in the pavement of the streets of London, we would walk over all their heads in unabated confidence. Even inbred sin, which is the worst of ills, will cause the Christian no trouble when the light of Jehovahs countenance is clearly seen.
2. I thank God that my text is equally true of the seeking sinner. If the Lord shall be pleased to give thee, poor troubled heart, quietness this day in Christ, none can make trouble in thy soul. What a mercy it is for you that God can give you peace and quietness! Ah, say you, but there is His law, that dreadful law of ten commands; I have broken that a thousand times. But if the Saviour lead thee to the cross, He will show thee that He fulfilled the law on thy behalf; that thou art not thyself under the law any longer, but under grace. Yes, yes, say you, well, I thank God for that, but my conscience, my conscience will never let me be in quietness. Oh! but my Master knows how to talk with thy conscience. He can say to it, I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins. And let me say, dear friend, if the Lord gives you quietness while the law and conscience will be at peace with you, so will that Book of God be. Some of you, whenever you turn the Bible over, can find nothing but threatenings in it. Oh! but if you can only come to Jesus and rest in Him, then the page shall glisten with blessings, and glow with benedictions.
3. Now this text, which thus belongs to the saint and to the seeking sinner, I think is equally true, on the larger scale, to the Christian Church. I, shall leave this first point when I have briefly drawn three lessons from it. When the Lord giveth quietness, who then can make trouble? The first lesson is, those who have peace should this morning adore and bless God for it. Secondly, be hopeful, ye who are seeking peace, whether for others or for yourselves. Lastly, give up all other peace but that which the Lord giveth to every believer. If you have a quietness which God has not created, implore the Lord to break it.
II. The all-sufficiency of God is seen, secondly, in His sovereign withdrawals. God does sometimes hide His face from His people, and then, as His saints well know, nothing can enable them to behold Him or to be happy.
III. This is true of a nation as well as of any one Church and of any one man. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. When he giveth quietness, who then can make trouble?] How beautiful is this sentiment, and how true! He ever acts as a sovereign, but his actions are all wise and just. If he give quietness, who dares to give trouble? And if he give to every human being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to another, “Thou shalt worship God in my way, or not at all;” or, through a pretended liberality, say, “Thou shalt be tolerated to worship him so and so;” and even that toleration be shackled and limited?
Reader, thou hast as much right to tolerate another’s mode of worship as he has to tolerate thine: or, in other words, neither of you have any such right at all; the pretension is as absurd as it is wicked.
If, however, there be any thing in the religious practice of any particular people that is inimical, by fair construction, to the peace of the country, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no such inference be drawn when not most obviously flowing from the practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question. Whatever converts sinners from the error of their ways must be good to society and profitable to the state.
Whether it be done against a nation] He defends and supports nations or individuals howsoever weak, against their enemies, howsoever numerous and powerful. He destroys nations or individuals who have filled up the measure of their political or moral iniquity, though all other nations and individuals stand up in their support.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When he giveth quietness; either to the poor and oppressed persons last mentioned, or to any other person or people, as it follows.
Who then can make trouble? no man or creature can hinder Gods design and work.
When he hideth his face, i.e. withdraws his favour and help from them, and thereby exposeth them to all oppressions or calamities.
Who then can behold him? i.e. who can look up to God with cheerfulness or confidence, to desire or expect his help? Or rather, who then will look upon him, or regard him, to wit, so as to pity or succour him? If God be against him, what man will or dare be for him? all men will forsake and oppose him, and so he will be utterly lost. For this who answers to the who in the former branch of the verse, and both of them speak of man and his act as opposed unto God and to his act. The case is the same in both: God can carry on his work, either of mercy or justice, as easily and as irresistibly upon a whole nation or people as upon one particular person.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. (Pro 16:7;Isa 26:3).
make troublerather,”condemn” (Rom 8:33;Rom 8:34). MAURER,from the reference being only to the godless, in the nextclause, and Job 34:20translates, “When God keeps quiet” (leaves men to perish)Ps 83:1; [UMBREIT]from the Arabic (strikes to the earth), “who shallcondemn Him as unjust?” Job34:17.
hideth . . . face(Job 23:8; Job 23:9;Psa 13:1).
it be doneWhether itbe against a guilty nation (2Ki18:9-12) or an individual, that God acts so.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When he giveth quietness, who then can make trouble?…. Quietness or peace is of God; external peace to bodies of men, to communities, civil and religious, and to particular persons; quietness and contentment in outward enjoyments, peace and safety at home, and from enemies abroad; inward spiritual peace, this is of God, is in Christ, and from him; is the fruit of his righteousness, spoke by his blood, comes through faith in Christ, and is enjoyed in his ordinances, and continues as long as it is the pleasure of God to give it, and cannot be disturbed by men or devils; a national peace, when God gives it, cannot be broke in upon; nor the peace of churches, though there are always some inclined to be troublers of the Israel of God; nor the peace of particular persons, not their outward peace and quietness, when God sets an hedge of providence about them; nor their inward peace, not by all the afflictions and persecutions they meet with in the world; nor by all the temptations of Satan, and the corruptions of their own hearts. The Targum is, “who shall condemn?” and so the Septuagint, Vulgate Latin, Syriac, and Arabic versions; when God acquits, absolves, and justifies men, who can condemn them? see Ro 8:33. When God pronounces the sentence of justification by the righteousness of Christ in the conscience of a sinner, it produces peace solid and substantial, and this being done, who shall condemn? or of what avail will their condemnation be? whether of the law, or of Satan, or of the world, or of themselves, of their own hearts;
and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only; whether God hides his face from a nation, as he sometimes did from the nation of Israel, because of their sins; when he would not hear their prayers, nor assist them against their enemies, nor arise for their help and deliverance out of their hands: or from his church and people, his spiritual Jacob and Israel, as when they complain, their way is hid from the Lord, and the Lord has forgotten and forsaken them; or from particular persons, as from David, Heman, and others; and who, of the Lord’s people, but at one time or another are under the hidings of his face? and then there is no finding him, no looking to him with comfort and confidence; no looking into and beholding the works and ways of God, and the causes of his dealings with them; these are out of sight, his ways are in the deep, and his footsteps are not known. Some refer this to men; who will show favour to him whom God frowns upon? who will look at him in a pleasant manner, when God hides his face from him?
Fuente: John Gill’s Exposition of the Entire Bible
29 If He, however, maketh peace, who will then condemn?
And if He hideth His countenance – who then can behold Him? –
Both concerning numbers and individuals together:
30 That godless men reign not,
That they be not nets to the people.
31 For one, indeed, saith to God,
“I have been proud, I will not do evil;
32 “What I see not, show Thou me;
“If I have done wrong, I will do it no more”!? –
If God makes peace ( as Psa 94:13, comp. Isa 14:7, , viz., after the overthrow of the tyrant) in connection with such crying oppression of the poor, who will then condemn Him without the rather recognising therein His comprehensive justice? The conjecture
(Note: Vid., Grtz in Frankel’s Monatsschrift, 1861, i.)
is not required either here or 1Sa 14:47 (where signifies to punish the guilty); is also not to be translated turbabit (Rosenm.), since (Arab. rs , rsg ) according to its primitive notion does not signify “to be restless, to rage,” but “to be relaxed, hollow” (opposite of , Arab. sdq , to be hard, firm, tight). Further: If God hides His countenance, i.e., is angry and punishes, who can then behold Him, i.e., make Him, the veiled One, visible and claim back the favour withdrawn? The Waw of , if one marks off the periods of the paratactic expression, is in both cases the Waw of conclusion after hypothetical antecedents, and. Job 34:29 refers to Job’s impetuous challenging of God. Thus exalted above human controversy and defiance, God rules both over the mass and over individuals alike. gives intensity of the equality thus correlatively ( et-et ) expressed (Targ., Syr.); to refer it to as generalizing (lxx, Jer. et super omnes homines ), is forbidden by the antithesis of peoples and individuals. To the thought, that God giveth rest (from oppressors) and hides His countenance (from the oppressors and in general those who act wrongly), two co-ordinate negative final clauses are attached: in order that godless men may not rule ( , as e.g., 2Ki 23:33, Keri), in order that they may no longer be ( ( e = , under the influence of the notion of putting aside contained in the preceding final clause, therefore like Isa 7:8 , Isa 24:2 , Jer 48:2 , and the like) snares of the people, i.e., those whose evil example and bad government become the ruin of the community.
In Job 34:31 the view of those who by some jugglery concerning the laws of the vowel sounds explain as imper. Niph. (= ), be it in the sense of , dicendum est (Rosenm., Schlottm., and others, after Raschi), or even in the unheard-of reflexive signification: express thyself (Stick., Hahn), is to be rejected. The syncopated form of the infin. , Eze 26:15, does not serve as a palliation of this adventurous imperative. It is, on the contrary, with interrog., as Eze 28:9 , and probably also Mic 2:7 (vid., Hitz.). A direct exhortation to Job to penitence would also not be in place here, although what Elihu says is levelled against Job. The is confirmatory. Thus God acts with that class of unscrupulous men who abuse their power for the destruction of their subjects: for he (one of them) says (or: has said, from the standpoint of the execution of punishment) to God, etc. Ew. differently: “for one says thus to God even: I expiate what I do not commit,” by understanding the speech quoted of a defiance which reproachfully demands an explanation. It is, however, manifestly a compendious model confession. And since Elihu with establishes the execution of punishment from this, that it never entered the mind of the thus to humble himself before God, so here cannot signify: I have repented (put up with and had to bear what I have deserved); on the contrary, the confession begins with the avowal: I have exalted myself ( , se efferre , in Hos 13:1; Psa 89:10), which is then followed by the vow: I will not (in the future) do evil ( synon. , as Neh 1:7, and probably also supra, Job 24:9), and the entreaty, Job 34:32: beside that which I behold (elliptical object-clause, Ew. 333, b), i.e., what lies beyond my vision (= or , Psa 19:13; Psa 90:8, unacknowledged sins), teach me; and the present vow has reference to acknowledged sins and sins that have still to be acknowledged: if I have done wrong, I will do it no more. Thus speaking – Elihu means – those high ones might have anticipated the punishment of the All-just God, for favour instead of wrath cannot be extorted, it is only reached by the way of lowly penitence.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(29) When he giveth quietness, who then can make trouble?This is probably the meaning, but literally it is, Who can condemn?
Or against a man only.Rather, against a man alike: i.e., it is all one in either case. He judges nations as He judges individuals, and individuals as He does nations.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Make trouble . Its meaning is not “condemn,” (Delitzsch, Zockler,) but alarm, trouble. (Hitzig.) Nor is the object of the verb “trouble,” God, as Hirtzel and others think, but the afflicted. When he gives his sorrowing ones rest, who then can trouble ( them.) See note Job 3:17. Whether against a nation The purposes of God toward nations and individuals alike are, until their development, as hidden as is the face of Deity. God chastens a nation as a whole, or as individuals, the monarch as readily as the serf.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 486
THE IMPORTANCE OF BEING IN FAVOUR WITH GOD
Job 34:29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him?
GOD orders and appoints all things throughout the universe. Nations are not so mighty as not to need his superintending care, nor are any individuals so insignificant as to be disregarded by him. The words immediately following the text shew that the text itself is equally applicable to nations or to individuals. The history of the Jews is a striking comment on them in the former view. The experience of every man attests the truth of them in the latter view. Waving the less profitable consideration of the text, we observe,
I.
None can trouble those whom God comforts
God is pleased to bestow peculiar quietness on his own people
[He sprinkles their souls with the blood of his dear Son [Note: Heb 10:22.]: hence they enjoy peace with God, and in their own consciences [Note: Rom 5:1.]. By his Holy Spirit also he sheds abroad his love in their hearts [Note: Rom 5:5.]: hence they maintain a filial confidence towards him [Note: Rom 8:15-16.]. Moreover he convinces them of his own continual care over them [Note: Rom 8:28.]: hence their minds are established in the most trying circumstances [Note: Job 5:19-24.].]
This quietness is widely different from the false peace enjoyed by the world
[There is a kind of peace possessed even by the ungodly [Note: Luk 11:21.], but it flows only from inconsiderateness or delusion; it vanishes as soon as light breaks in upon the soul: hence the wicked cannot be said to enjoy true and solid peace [Note: Isa 57:21.]. But the peace of Gods people consists in a resignation to his will, affiance in his promises, assurance of his love, and an expectation of his glory: hence the Apostle speaks of it in the most exalted terms [Note: Php 4:7.].]
When God vouchsafes it to their souls, none can trouble them
[The question is much stronger than the strongest affirmation: it is a triumphant challenge to the whole universe [Note: It is not said here that none will endeavour to trouble the Believer; for it is certain that both the world and Satan will exert all their influence for this end; 2Ti 3:12. 1Pe 5:8. Nor is it said that Gods children shall never have cause for trouble, for they are liable to pain, sickness, &c. as much as others; but it is affirmed, that none shall greatly or materially trouble them; and this assertion is verified by daily experience.]. They who enjoy Gods presence may disregard the pressures of poverty [Note: Hab 3:17-18.]: nor will they be discouraged by the persecutions of man, or the temptations of Satan [Note: 2Co 12:9-10.]. Every child of God therefore may adopt the Apostles words [Note: Rom 8:31.]: he may assume the triumphant language of Messiah himself [Note: Isa 1:7-9.].]
On the other hand, Gods determinations are irresistible also with respect to his enemies; so that,
II.
None can comfort those whom he troubles
Though God does not leave it in the power of creatures to trouble his people, he does not see fit altogether to exempt them from trouble. He sometimes, for wise and gracious reasons, hides his face from them
[David had frequent occasion to lament the loss of Gods presence [Note: Psa 30:7; Psa 13:1.]. It was a subject of complaint with the Church of old [Note: Isa 49:14.]. Even our Lord himself cried out by reason of dereliction [Note: Mat 27:46.]. There is therefore an awful propriety in the prophets address to God [Note: Isa 45:15.].]
Nor can any comfort them at such seasons [Note: The last clause of the text admits of two different interpretations: it may import, either that none can behold God with comfort, when he hides his face from them; or, that if God hide his face from any one, men will no longer look upon him, or at least that they cannot so look upon him as to impart comfort to him. The sense we adopt includes both, God will not, and men cannot, comfort those from whom God hides his face.]
[Job speaks of himself as quite disconsolate under the hidings of Gods face [Note: Job 3:23-24.]. David also describes the anguish of his heart on a similar occasion [Note: Psa 102:1-11.]: and universal experience confirms the truth of Jobs assertion [Note: Job 12:14.].]
The wicked, however, are more awfully exposed to these tokens of Gods displeasure
[They are now indeed, for the most part, insensible of Gods absence from them: but at the hour of death they will feel the whole weight of his indignation [Note: Rom 2:8-9.]. God will then assuredly hide his face from them, and bid them to depart from him [Note: Deu 32:20. Mat 25:41.].]
And who will comfort them, when they are in such a tremendous state?
[Sinners even here are often made utterly inconsolable [Note: This is awfully exemplified in Judas, Mat 27:3-5.]; but, in the eternal world, GOD will afford them no comfort. The angels will certainly administer none [Note: The angels will rather be the executioners of Gods vengeance, Mat 13:41.]; nor can their fellow-creatures help them in the least [Note: Their wicked companions will only increase their misery, as may be inferred from the solicitude which the Rich Man manifested respecting the probable condemnation of his five brethren, Luk 16:27-28.; and the righteous will not afford them so much as a drop of water to cool their tongue, Luk 16:24-25.]. They cannot derive any comfort from refections on the past; nor can they find consolation in their prospects of the future. Thus can they find no comfort from without, or from within.]
Application
1.
To those who are seeking rest and quietness in the world
[How poor a portion is the world in comparison with God! and how absurd would it appear if any one should affirm of the world what is here affirmed respecting God [Note: Should any one ask, If the world comfort me, who can trouble me? we answer, without fear of contradiction, Conscience, i## awakened by God, may trouble thee; pain and sickness may disquiet thee; the prospect of death may appal thee; and, above all, the wrath of God shall trouble thee forever, if thou continue to seek thy happiness in the world. If, on the contrary, any one say, When the world troubles me, who can comfort me? we may refer him to that unalterable declaration of the prophet, Isa 26:3.]! Let every one then acquiesce in the decision of Solomon [Note: Ecc 1:14.]; and let Christ be regarded as the true and only source of rest [Note: Mat 11:28.].]
2.
To those who now enjoy quietness in God
[Peace, however firmly established at present, may soon be lost: it can be maintained only in a way of holiness [Note: Isa 32:17.]. Sin indulged will cause God to hide his face from us. This is the true source of the disquietudes which many feel [Note: Isa 59:2.]. Let all therefore mortify secret and besetting sins. In this way they shall attain happiness in life, in death, and for ever [Note: Psa 119:165 and 2Pe 1:10-11.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(29) When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only: (30) That the hypocrite reign not, lest the people be ensnared. (31) Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: (32) That which I see not teach thou me: if I have done iniquity, I will do no more. (33) Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest. (34) Let men of understanding tell me, and let a wise man hearken unto me. (35) Job hath spoken without knowledge, and his words were without wisdom. (36) My desire is that Job may be tried unto the end because of his answers for wicked men. (37) For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
How just is the reasoning of Elihu, on this ground, that when a man is visited, he should patiently bear it. This is an exact correspondence to what the LORD himself had appointed; that, with a free acknowledgment of sin, there should be what is called, a free acknowledgment of the rights of GOD’S justice; or, in the language of the Bible, the accepting by the sinner of the punishment of his iniquity. Lev 26:41 . For this carried with it both the idea of justifying GOD when man is thus judged, and being themselves humbled under a due sense of their undeservings. Reader, mark it down as one of the truest evidences, that a life of grace is wrought in the soul, when a man’s own heart takes part with GOD’S justice against himself, and confesses that without an eye to CHRIST, and the covenant engagements of JEHOVAH in him, though the sinner were cast out of the divine presence forever, there would be nothing more than what his sins had deserved. The close of Elihu’s discourse in this chapter, that his desire was that Job might be tried unto the end, means, that as the afflictions he was exercised with had a gracious design in them, as the real friend to Job he could not but hope, that they might be so long continued, until that GOD’S glory was fully manifested, by the issue of them, and Job himself brought to that blessed and gracious conclusion, that GOD is righteous in all his ways, and holy in all his works. Psa 145:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 34:29 When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:
Ver. 29. When he giveth quietness, who then can make trouble? ] Ipse tranquillabit, et quis inquietabit? This is like that of the apostle, saith Brentius, Rom 8:31-39 , “If God be for us, who can be against us?” “Who shall lay anything to the charge of God’s elect?” &c. It is he alone who giveth peace, both of country and of conscience; Peace, peace, Isa 26:3 , Pacem omnimodam; external, internal, eternal; and then, who can disturb or unsettle? Surely as Isaac once said to Esau, concerning Jacob, He is blessed, and he shall be blessed; so may it be said of such as have made their peace with God; peace shall be upon them and mercy, contra gentes, whosoever saith nay to it; yea, though it be the devil himself, that , as he is oft called, the troublesome one; who, even since he was cast out of heaven, keeps ado on earth, and seeks to disquiet all such as, by patient continuance in well doing, seek for glory, and honour, and immortality, Rom 2:7 .
And when he hideth his face, who then can behold him?
Whether it be done against a nation, or against a man only When . . . ? Figure of speech Erotesis. App-6.
When he giveth: Job 29:1-3, 2Sa 7:1, Isa 14:3-8, Isa 26:3, Isa 32:17, Joh 14:27, Rom 8:31-34, Phi 4:7
when he hideth: Job 23:8, Job 23:9, Psa 13:1, Psa 27:9, Psa 30:7, Psa 143:7
who then can behold: Job 12:14, Job 23:13
whether: 2Ki 18:9-12, 2Ch 36:14-17, Jer 27:8
Reciprocal: Exo 14:24 – and troubled Deu 32:20 – I will hide 2Sa 7:11 – have caused 1Ki 17:4 – I have commanded 1Ch 22:9 – I will give peace 2Ch 14:6 – the Lord 2Ch 15:15 – the Lord 2Ch 20:30 – his God Neh 12:43 – God Job 5:6 – trouble Job 9:12 – he taketh Job 11:10 – If he cut off Psa 10:1 – hidest Psa 23:2 – still waters Psa 102:2 – Hide Psa 104:29 – hidest Psa 147:15 – sendeth Ecc 1:15 – crooked Ecc 7:13 – who Ecc 9:11 – but Isa 43:13 – I will work Isa 45:7 – I make Peace Jer 30:13 – hast Jer 30:15 – thy sorrow Dan 3:17 – our God Dan 4:35 – none Hos 6:1 – he hath torn Jon 1:13 – but Hag 1:11 – I called Zec 6:1 – and the Mal 1:4 – They shall build Joh 16:22 – and your Act 5:39 – if Rom 8:34 – Who
Job 34:29-30. When he giveth quietness Either to the poor and oppressed persons last mentioned, or to any other persons or people, as it follows; who then can make trouble? No man or creature can hinder Gods design; and when he hideth his face Withdraws his favour and help from them, and thereby exposes them to oppressions and calamities; who then can behold him? Who can enjoy the light of his countenance, or look up to him with cheerfulness and confidence, to desire or expect his help? whether it be done against a nation or a man only God can carry on his work, either of mercy or justice, as easily and as irresistibly upon a whole nation as upon one particular person. That the hypocrite reign not May not continue his tyranny; lest the people be insnared Lest the people should be longer kept in the snares of oppression; God doth this to free poor oppressed people from the snares which ungodly men lay for them.
Job 34:29-37. If God does not intervene, who can condemn Him, even if He set up the wicked to rule? If only man penitently confesses his sin, is Job to presume to fix his punishment? Wise men will say that Job has spoken without wisdom. Would that Job were tried to the end, for to his sin he adds rebellion against God.
Job 34:29-33 is very difficult. In Job 34:29 a render, If he remains quiet. Budde reads in Job 34:29 b blame for behold, and omits Job 34:29 c as a gloss. In Job 34:30 read with Theodotion and the Targum, If he cause a godless man to reign, One of them that ensnare the people. The best construction of Job 34:31-33 seems to be, If any one say unto God, I have borne chastisement . . . shall his recompense be as thou wilt that thou refusest it? Job is asked in amazement if any man who uses the language of penitence will presume to dictate to God the chastisement which he should receive. Elihu, in polite scorn, declines to join in such impiety (Strahan). In Job 34:33 b Ley reads For thou must choose and not God. This gives a much better sense.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible