Job 34:25

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.

Being God omniscient, or rather takes notice of them, weighs and considers them, and gives to man according to them; or rather makes them known, for of his omniscience Elihu had spoken before; he makes them known to themselves, fastens convictions of their evil ways and works on their consciences, and obliges them to confess them, as the instances of Cain, Pharaoh, and others, show; and he makes them known to others by the judgment he executes, as on the old world, Sodom and Gomorrah; and the works of all will be made manifest at the day of judgment; and he overturneth them in the night; literally taken, as the firstborn of the Egyptians were slain in the night, Exodus 12:30; and Pharaoh and his host were drowned in the Red sea in the night, Exodus 15:4; and the Assyrian army were destroyed by an angel in one night, 2 Kings 19:35; and Belshazzar was killed in the night, and the Babylonian empire translated to the Medes and Persians at the same time, Daniel 5:30, or figuratively, that is, suddenly, at unawares, and by surprise, and as quickly and easily as the night is turned into day; and such a revolution is made, as when he turns the night into day, and discovers and makes known all their secret actions committed in the dark; or he turns the night of calamity upon them, and puts an end to their light of temporal happiness and prosperity; or turns the night of death and everlasting wrath and justice on them, the blackness of darkness upon them: so that they are destroyed; bo

Verse 25. - Therefore ( i.e. to that end or with that object in view ) he knoweth (rather, taketh knowledge of ) their works . As God governs the world, and governs it, to a large extent, by exalting some men and depressing others, he is bound to take strict account of their conduct, that he may exalt the worthy and depress the unworthy. And he overturneth them in the night (comp. ver. 20). So that they are destroyed ; literally, crushed. God's judgments fall on men suddenly, either "in the night," or as "In the night, i.e. suddenly, unexpectedly, when they are quite unprepared; and fall on them with "crushing" force, with a might that is wholly irresistible, Job 34:25

25. Therefore—because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24). in the night—suddenly, unexpectedly (Job 34:20). Fitly in the night, as it was in it that the godless hid themselves (Job 34:22). Umbreit, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.

i.e. Hence it appears that he knows all their evil works, because he judgeth them for them. God or men are ofttimes said in Scripture to know or do a thing, when they only manifest their knowing and doing of it. Or, became , &c., as this particle is used, Isaiah 26:14 61:7 . So this is subjoined as the ground or reason why he punisheth them, as is related both in the foregoing and in the following words, because he sees all their wicked designs and actions. He overturneth them in the night, i.e. when they are at rest and secure; at midnight , as it is Job 34:20 . Or, he turneth or bringeth upon them the night , to wit, of calamity and tribulation, as the next words explain it, and as the words night and darkness are oft used. Or, he turneth the night , to wit, into day, i.e. he knoweth all their deeds of darkness, and bringeth them to light. See above, Job 34:22 . So that they are destroyed, Heb. and (or then , or therefore ; for both these ways this particle is sometimes used) they shall be destroyed , or broken to pieces .

Therefore he knoweth their works - Or, "Because he knoweth their works." The word (לכן lākên) here rendered "therefore" is evidently used as denoting that since or because he was intimately acquainted with all which they did, he could justly bring vengeance upon them without long investigation. And he overturneth them in the night - literally, "he turneth night;" meaning, probably, he turns night upon them; that is, he brings calamity upon them. The word "night" is often used to denote calamity, or ruin. Umbreit understands it in the sense of "turning about the night;" that is, that they had covered up their deeds as in the night, but that God "so turns the night about" as to bring them to the light of day. The Vulgate renders it "et ideireo inducit noctem," "and therefore he brings night;" that is, he brings adversity and ruin. This is probably the correct interpretation. So that they are destroyed - Margin, "crushed." The idea is, that when God thus brings adversity upon them, they are prostrated beneath his power.

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.).