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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 34:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, Co1 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, Job 34:3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, Job 34:4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out.
II.He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them.
1.He recites the words which Job had spoken, as nearly as he can remember.
(1.)He had insisted upon his own innocency. Job hath said, I am righteous (Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? Job 34:6. Job had spoken to this purport, My righteousness I hold fast, Job 27:6.
(2.)He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, Job 27:2.
(3.)He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, Job 16:16, Job 16:17.
(4.)He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (Job 34:9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal 3:14. This Elihu gathers as Job's opinion, by an innuendo from what he said (Job 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame.
2.He charges Job very high upon it. In general, What man is like Job? Job 34:7. "Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?" He represents him,
(1.)As sitting in the seat of the scornful: "He drinketh up scorning like water," that is, "he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections." Or, "He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them." Or, as some explain it, "By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side." We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish, Psa 39:8.
(2.)As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (Job 34:8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, Job 34:9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God's children (Psa 72:13, Psa 72:14), but gratifies his enemies, and says as they say.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Because of the former accusations that he had brought against his hearers, Elihu soothes them now with softer words by calling them wise men who know righteousness and honesty.
38. For what is meant by this word “pronounced” but the puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men of arrogance are wont to speak. For they bring forth with a kind of assumption that which they believe they have gained a special understanding; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety: and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they were learning from their hearers that, which they are putting forth and teaching themselves. Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement.
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Summary
Job 34:1 introduces Elihu, a younger observer who has remained silent throughout the preceding three cycles of debate between Job and his three friends. This verse signals a significant shift in the book's narrative and theological progression, marking the beginning of Elihu's extensive, unsolicited discourse (Job 32-37). His intervention provides a fresh perspective on suffering and divine justice, serving as a bridge between the exhausted arguments of Job's companions and the ultimate appearance of God Himself, setting the stage for a deeper exploration of divine wisdom and human understanding.
Context
Literary Context
Job 34:1 immediately follows the conclusion of the third and final cycle of debates between Job and his three friends (Eliphaz, Bildad, and Zophar), which ends in Job 31. The preceding chapters (Job 32-33) detail Elihu's silent presence, his growing indignation at both Job's self-justification and the friends' inability to provide a satisfactory answer, and his decision to speak despite his youth. This verse thus functions as a direct continuation of Elihu's introduction, initiating the content of his lengthy monologue. His discourse serves as a crucial interlude, preparing the reader for God's direct address in Job 38, by re-framing the theological discussion and challenging the flawed assumptions of all previous speakers. Elihu's speech is notably distinct in tone and content from the friends', offering a more nuanced, albeit still imperfect, understanding of God's ways, thereby advancing the narrative beyond the stalemate.
Historical & Cultural Context
The Book of Job is set in the ancient Near East, a region where wisdom literature flourished and where age was typically synonymous with wisdom and authority. In this cultural milieu, a younger man deferring to his elders was a deeply ingrained social norm, making Elihu's intervention quite audacious. His deferential opening in Job 32:6-7 acknowledges this cultural expectation, yet his subsequent speech boldly challenges the elders' failed arguments, demonstrating a courage born of conviction. The prevailing understanding of suffering in this period, particularly among Job's friends, was often a direct correlation between sin and misfortune—a rigid retribution theology. Elihu, while still operating within a similar framework, introduces a more refined perspective, suggesting that suffering can also be disciplinary or instructional, not solely punitive. This subtle yet significant theological shift reflects a more sophisticated development that anticipates later biblical insights into the purposes of divine discipline.
Key Themes
Elihu's discourse, initiated by this verse, introduces or elaborates on several key themes that are crucial to the Book of Job's overall message and its theological progression. Firstly, he strongly defends God's Justice and Sovereignty, asserting that God is inherently righteous and too great to act unjustly, as articulated in Job 36:22-26. Elihu posits that God's ways are beyond human comprehension and His power is absolute, thus He cannot be faulted. Secondly, Elihu refines the understanding of Suffering as Discipline and Instruction. Unlike the friends who saw suffering almost exclusively as punishment for sin, Elihu posits that God might use affliction as a means of correction, purification, or drawing an individual closer to Himself, as he explains in Job 33:19-22. Thirdly, Elihu touches upon the Role of Mediation, hinting at a divine messenger or interpreter who can intercede on behalf of a suffering individual, a concept found in Job 33:23-24. These themes collectively prepare the ground for God's own direct address, providing a necessary theological pivot before the ultimate divine revelation.
Exposition and Analysis
Key Word Analysis
This proper noun, H453, is derived from the Hebrew words for "God" (ʼēl) and "he" (hûʼ), literally meaning "He is my God" or "My God is He." In the context of the Book of Job, Elihu's name carries significant theological weight, foreshadowing his role as a defender of God's character and justice. His very name suggests a strong personal conviction regarding God's sovereignty and righteousness, which he is about to articulate.
From the primitive root H6030, this verb primarily means "to heed" or "to pay attention," and by implication, "to respond" or "to begin to speak." While Elihu has been silent throughout the preceding debates, his speech is presented as an "answer" to the theological impasse reached by Job and his friends. This indicates that Elihu perceives himself as providing a necessary and more adequate response to the complex questions of suffering and divine justice, addressing the flaws he observed in their respective positions.
This common primitive root (H559) means "to say" or "to speak" and is used with great latitude in Hebrew. In conjunction with "answered," it highlights the formal beginning of Elihu's extensive monologue. It signals that the narrative is now shifting its focus entirely to his verbal contribution, emphasizing that his words are not merely a casual interjection but a deliberate and comprehensive discourse.
Verse Breakdown
"Furthermore"
This adverbial conjunction serves as a narrative bridge, indicating a continuation of the discourse but with a new participant. It signals that what follows is an addition to, and a development of, the preceding arguments, rather than a mere repetition. It sets the stage for Elihu's unique contribution, emphasizing the fresh perspective he is about to introduce after the previous speakers have exhausted their arguments.
"Elihu"
The explicit naming of Elihu underscores his distinct identity and the significance of his entrance into the dialogue. He is not merely another voice but a specific individual whose perspective is about to be unveiled. His name, "He is my God," also carries theological weight, hinting at his role as a passionate defender of God's character and a proclaimer of divine truth.
"answered and said"
This common Hebrew idiom for introducing speech emphasizes that Elihu's discourse is a direct response to the preceding arguments. He is "answering" the theological dilemmas and personal accusations that have been exchanged, and then "saying" his own comprehensive thoughts on the matter. It highlights the deliberate and considered nature of his impending monologue, indicating that his words are a well-thought-out rebuttal and exposition.
Literary Devices
Job 34:1 primarily functions as a Transition device, clearly marking the shift from the three friends' arguments to Elihu's discourse. This abrupt introduction of a new character, particularly after such a long and intense debate, creates a sense of narrative renewal and injects fresh energy into a stalled conversation. It also employs Foreshadowing, as Elihu's speech, though not divinely inspired in the same way as God's later words, prepares the theological ground by introducing concepts like suffering as discipline and the need for a mediator, which subtly point towards the ultimate divine intervention and the broader biblical narrative of redemption. There is also an element of Dramatic Irony, as Elihu confidently steps forward to offer what he believes is the definitive answer, unaware that his words, while containing significant truth, will soon be overshadowed by the direct, unchallengeable voice of God Himself, who will provide the ultimate resolution.
Theological and Thematic Connections
Job 34:1, by introducing Elihu, underscores the multifaceted nature of divine wisdom and the human struggle to comprehend God's ways. Elihu's appearance highlights that profound theological insights can emerge from unexpected sources, challenging the assumption that wisdom is solely the domain of the aged. His discourse, while not perfect, introduces critical nuances to the theology of suffering, moving beyond a simplistic retribution model to include the concept of suffering as a refining process. This expansion of understanding is crucial for a mature biblical theology, demonstrating God's sovereign use of all circumstances—even pain—for His purposes and our ultimate good, a theme echoed throughout Scripture. It reminds us that God's ways are higher than our ways, and His purposes for our trials often extend beyond our immediate comprehension.
Reflection and Application
Elihu's sudden appearance and his confident intervention in Job 34:1 serve as a powerful reminder that God can use anyone, regardless of age or perceived status, to speak truth into complex situations. This challenges us to remain open to wisdom from unexpected sources and to avoid dismissing voices simply because they are younger, less experienced, or from a different background than our own. We must cultivate humility to listen for God's voice through diverse vessels. Furthermore, Elihu's subsequent discourse, which moves beyond a purely punitive view of suffering, encourages us to consider the deeper, often redemptive purposes behind life's hardships. It invites us to look for God's hand of discipline and instruction, rather than merely His judgment, in our trials. This perspective fosters resilience, cultivates a deeper trust in God's sovereign plan, and encourages us to seek the transformative lessons embedded in our pain, even when circumstances are painful and incomprehensible.
Questions for Reflection
FAQ
Why is Elihu introduced so late in the Book of Job, and why does he speak before God?
Elihu's late introduction in Job 32:1-5 serves several crucial literary and theological purposes. Literarily, he provides a fresh voice after the exhaustive and repetitive arguments of Job's three friends, preventing the dialogue from becoming stale and offering a new narrative dynamic. Theologically, his speech acts as a crucial bridge. He critiques both Job's self-righteousness and the friends' flawed theology, thereby preparing the ground for God's own direct intervention. Elihu's arguments, particularly his emphasis on suffering as discipline and God's absolute sovereignty, are closer to God's perspective than anything the friends offered, yet still fall short of the divine revelation that follows in Job 38. His role is to clear away the intellectual debris, refine the theological discussion, and set the stage for the ultimate divine encounter, demonstrating that human wisdom, even at its best, cannot fully grasp God's ways without direct divine revelation.
Christ-Centered Fulfillment
Job 34:1, by introducing Elihu, sets the stage for a discourse that, though not explicitly messianic, contains profound foreshadowings of Christ. Elihu's role as a new voice, offering a more complete understanding of God's justice and the purpose of suffering, points to Jesus as the ultimate revealer of God's character and will, the One who truly "answered and said" with divine authority, perfectly embodying the Word of God (John 1:18 and John 14:9). Furthermore, Elihu's concept of suffering as a means of discipline and purification (e.g., Job 33:19-22) finds its ultimate fulfillment in Christ's redemptive suffering, which not only atoned for sin but also serves as a model for our own sanctification and endurance in trials (1 Peter 2:21-24 and Hebrews 12:2). Most significantly, Elihu's mention of a "messenger, an interpreter, one among a thousand" who can mediate for a suffering person (Job 33:23-24) is a powerful prefigurement of Jesus Christ, the one true Mediator between God and humanity (1 Timothy 2:5). Through His perfect life, atoning death, and resurrection, Christ provides the ultimate answer to human suffering and the path to reconciliation with God, fulfilling the deepest longings expressed in Job's anguish and Elihu's partial insights, bringing a complete and perfect revelation of God's redemptive plan.