Job 34:24

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.

He shall break in pieces mighty men without number,.... Such as are mighty in bodily strength, as the giants of the old world, and such as were inhabitants of some parts of the land of Canaan; or mighty in power and authority, being kings, princes, rulers, and governors, over nations and cities; or mighty in wealth and riches, which give men power and strength; these God can and sometimes does break in pieces like potters' vessels, and even mighty kingdoms and nations themselves he will make like the chaff of the summer threshing floor: and even without number; or there have been and will be numberless instances of this kind; who can tell how many of these mighty men, men of gigantic stature, were drowned in the flood, or cut off by the sword of the Israelites in the land of Canaan? or "without search" (d) as it may be rendered; either on the part of God, who needs not any, with whom are unnecessary any formal inquiries into a cause, or examination of witnesses, in order to a judicial process against delinquents, all being naked and open before him at once; or on the part of man, with whom the ways and judgments of God are unsearchable and who ought not closely and curiously to inquire into any of his proceedings, and the causes and reasons of them, who does all things after the counsel of his own will. Mr.

Broughton renders it "without end", for ever; with an everlasting destruction, an utter and irretrievable one; he so breaks them as that they never can be made whole again, like an earthen vessel that is broke to pieces and cannot be put together again; and set others in their stead; God always provides for a succession in the world, that as when one generation goes off another comes on; when he destroyed the world with a flood, he preserved a family to replenish the earth; when the fathers of the Jewish nation, their carcasses fell in the wilderness, their children were raised up in their room to enter the good land and possess it; and particularly he provides for the civil government of the world and when he pulls down or removes one king he sets up another, and will not suffer kingdoms and states to fall into anarchy and confusion: and sometimes, when he casts down the mighty from their seats, he exalts men of low degree, as when he rejected Saul he took David from the sheepfold, 1 Samuel 16:11; and makes such kings and kingdoms to "stand" (e) stable and firm, as the kingdom of David, and as the word here used signifies. (d) "absque inquisitione", Beza, Mercerus; "sine investigatione", Michaelis; so Cocceius, Schultens. (e) "et stare faciet", Pagninus, Montanus, V. L. so Mercerus, Drusius, Cocceius, Schultens.

Job 34:24-26. He shall break in pieces mighty men, &c. — Neither their greatness nor their numbers can secure them from the stroke of God’s justice; and set others in their stead — Give away their power and dignity to others, who shall come in their place. Therefore he knoweth their works — That is, it appears from this that he knows all their evil works, because he judges and punishes them for them; and he overturneth them in the night — When they are at rest and secure; or, he turneth or bringeth upon them the night, namely, of calamity and tribulation, as the next words explain it, and as the words light and darkness are often used. He striketh them as wicked men — That is, as he useth to smite wicked men; or, as תחת , tachath, rather means here, according to Ab. Ezra, inter improbos, among the wicked, or, for wicked men; that is, because they are wicked men, therefore he destroys them without any regard to their quality; in the open sight of others — In public view, for their greater shame, for the greater glory of God’s justice, and for the greater terror of other wicked persons.

He shall break in pieces - He crushes or destroys the great. He is not intimidated by their wealth, their rank, or their number. Without number - Margin, more correctly, "searching out." That is, he does it without the protracted process of a judicial investigation. The Hebrew word used here (חקר chêqer) means properly "a searching out," "an examination"; and the meaning here is, that there is no need of his going into a protracted investigation into the lives of wicked people before he brings them to punishment. He sees them at once; knows all their conduct, and may proceed against them without delay. Hence, it is that he comes often in such a sudden manner, and cuts them off. A human tribunal is under a necessity of examining witnesses and of attending to all the palliating circumstances, before it can pronounce a sentence on an offender. But it is not so with God. He judges at once and directly, and comes forth therefore in a sudden manner to cut down the guilty. And set others in their stead - Place others in the situation which they now occupy. That is, he can with the utmost case make entire revolutions among people.

24 He breaketh the mighty in pieces without investigation And setteth others in their place. 25 Thus He seeth through their works, And causeth their overthrow by night, thus they are crushed. 26 He smiteth them after the manner of evil-doers In the sight of the public. 27 For for such purpose are they fallen away from Him And have not considered any of His ways, 28 To cause the cry of the poor to come up to Him, And that He should hear the cry of the needy. He makes short work (לא־חקר for בּלא, as Job 12:24; Job 38:26 : without research, viz., into their conduct, which is at once manifest to Him; not: in an incomprehensible manner, which is unsuitable, and still less: innumerabiles, as Jer., Syr.) with the mighty (כּבּירים, Arab. kibâr, kubarâ), and in consequence of this (fut. consec.) sets up (constituit) others, i.e., better and worthier rulers (comp. אהר, Job 8:19; Isaiah 55:1-13 :15), in their stead. The following לכן is not equivalent to לכן אשׁר, for which no satisfactory instance exists; on the contrary, לכן here, as more frequently, introduces not the real consequence (Job 20:2), but a logical inference, something that directly follows in and with what precedes (corresponding to the Greek ἄρα, just so, consequently), comp. Job 42:3; Isaiah 26:14; Isaiah 61:7; Jeremiah 2:33; Jeremiah 5:2; Zechariah 11:7 (vid., Khler in loc.).