Job 34:17 Commentary and Bible Study

Two alternative views of verse 17 are considered by the commentators. Some think that the one in question is Job, and that his hypothetical government is considered by Elihu. Job is the one who hates right, as evidenced by his desire to correct his Creator. He in effect presumes to replace God as governor of the world. But how can any be right in comparison with the Lord, and how can a mere man like Job who is incapable of divine justice vainly place himself in such a role. Others take the first part of the verse to be a reference to the Lord, but seen as one who is tainted with Job’s criticism of him. If God is as you say he is; if he is tainted with injustice, then how can he occupy the position of governor of all things, a task which cannot be carried out without absolute commitment to justice? Are you Job going to condemn God by speaking of him in this way?Again in verse 18 the translators vary, adjusting the translation to fit their view of verse 17. Those who take the first view, see verse 18 as a hypothetical accusation put in the mouth of Job. The Hebrew starts with an interrogative and so continues the rhetorical question, and the KJV provides the words ‘Is it fit …?’ It is then an argument from the lesser to the greater. If you would not speak to an earthly prince in this way, how much less can you make charges against God? Those who take the second view treat verse 18 as descriptive of God’s impartiality: he hears no man and unflinchingly corrects princes and nobles. Both views then continue with verse 19 asserting God’s indifference to the persons of men.Taking the KJV view of the verses, Job is represented as addressing similar remarks to an earthly prince to show how inappropriate it would be. The question in verse 18 implies the answer: ‘No, it is not fitting to say this to a king, nor to his princes.’ Even an earthly ruler will not allow wild accusations of injustice and wickedness to be levelled against him. He knows how to deal with those who are presumptuous enough to attempt it. His position as a king demands respect both for reasons of propriety and pragmatism. He will not take kindly to being corrected by you, for you have ignored the status which his people have given him, and you have ignored his power to silence his enemies.How much less is it appropriate to say such things to God, before whom kings and princes are as nothing. Though their peoples are in awe of them, God does not regard them, and their riches and earthly power do not impress him, or make him treat them any differently to the poor. He sees them as the work of his hands, and how can he be intimidated by what he has made? Though they are so great on earth, they are removed from the world in a moment. Death makes no exceptions for them, and God does not treat them as any different on account of the honour they receive from men. They are taken unexpectedly, suddenly, at midnight when they are least prepared for it, and their peoples are troubled by the speed of their passing. God does all this without hand, without any visible trace of his working. They go the moment he decides. He does not reveal his methods, or explain his actions to men. It is a succession of simple arguments to get him to respect the holiness of God.