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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.
39. As if he were to say, as the ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said. Let us see then how great is his pride, who imagines that his words can be fitly heard only by the wise. But the true preacher of wisdom says, I am a debtor both to the wise, and to the unwise. [Rom. 1, 14] But the arrogant, on the other hand, in his preaching looks only for the ears of the wise. And this not because he preaches for the purpose of making men wise, but he seeks for wise men, in order that he may proudly display his sentiments. For, as was said before, he does not seek to instruct them, but to display himself. Nor does he consider how righteous those that hear him become, but how learned he appears, when listened to by the learned. But since no one would listen to the preaching of the proud, if they did not throw in some semblance of humility; Eliu, after having extolled himself with swelling words, again condescends, as it were, to put himself on a level of equality.
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Summary
Job 34:2 serves as the emphatic and urgent opening statement of Elihu, the youngest of Job's interlocutors, as he finally breaks his prolonged silence. After patiently observing the circular and often unhelpful debate between Job and his three friends, Elihu steps forward, convinced that he possesses a fresh, divinely-inspired perspective on God's justice, human suffering, and the true nature of wisdom. This verse is a direct and compelling appeal to those present, particularly the older and ostensibly "wise" men, to set aside their preconceived notions and listen attentively and discerningly to the new arguments he is about to present, signaling a pivotal shift in the theological discourse.
Context
Literary Context
This verse marks a significant turning point in the book of Job, initiating the Elihu speeches (chapters 32-37). Prior to Elihu's intervention, the narrative has been dominated by the lengthy and often repetitive dialogues between Job and his three friends—Eliphaz, Bildad, and Zophar (chapters 3-31). These exchanges largely focused on the traditional doctrine of retribution, asserting that Job's immense suffering must be a direct consequence of his sin, a claim Job vehemently denies while maintaining his innocence. Elihu is introduced in Job 32:2-6 as a younger man who has waited respectfully for his elders to speak. His indignation, first at Job's self-justification and then at the friends' inability to provide a satisfactory theological explanation, compels him to speak. Job 34:2 initiates his first major discourse, where he positions himself as a voice of reason and divine insight, preparing the ground for a more nuanced understanding of God's ways before God Himself finally speaks in Job 38.
Historical & Cultural Context
The book of Job is set in the land of Uz, a region likely east of Palestine, suggesting a non-Israelite, yet monotheistic, cultural milieu. The discussions reflect common ancient Near Eastern wisdom traditions, which grappled with the problem of suffering and the justice of the gods. In this cultural setting, age often conferred authority and wisdom, making Elihu's decision to speak, despite being younger, a bold and potentially audacious move. His opening address, appealing to "wise men" and "those that have knowledge," is a rhetorical strategy to gain a hearing from an audience that would naturally defer to the established wisdom of the elders. The debate's format, a series of speeches and responses, is characteristic of ancient disputation literature, where participants would present their arguments and counter-arguments in a formal, public setting. Elihu's call for attention is thus not merely polite but a strategic move to establish the legitimacy and importance of his forthcoming theological contribution.
Key Themes
Job 34:2 introduces several crucial themes that Elihu will develop throughout his speeches. Primarily, it underscores the importance of discerning attention and true wisdom in theological discourse. Elihu believes that the previous arguments have been flawed due to a lack of genuine understanding of God's character and purposes. His call to "hear" and "give ear" emphasizes the need for an open mind and a willingness to consider new perspectives, contrasting with the rigid dogmatism often displayed by Job's friends. This aligns with broader biblical teachings on the pursuit of wisdom, as seen in Proverbs 4:7, which elevates wisdom above all else. Furthermore, the verse subtly hints at the theme of divine justice and human perception of it. Elihu intends to defend God's righteousness more robustly than the friends, arguing that God is just even when His ways are inscrutable to humanity. His appeal to "knowledge" suggests that a deeper, more experiential understanding of God is required to navigate the complexities of suffering, a theme that anticipates God's own revelation in the whirlwind, as detailed in Job 38-41.
Exposition and Analysis
Key Word Analysis
This is an imperative verb, a direct command meaning "listen!" or "pay attention!" It is derived from the common Hebrew root shâmaʻ, which implies not just passive hearing but active, obedient listening that leads to understanding and action. By using this strong imperative, Elihu demands an immediate and focused reception of his words, signaling that what he is about to say is of critical importance and requires a deliberate act of the will from his audience. The root often carries the connotation of hearing intelligently and attentively, leading to a response.
This plural noun refers to individuals possessing chokhmah, which is more than mere intellectual acumen. In the Old Testament, chokhmah (derived from châkâm) encompasses practical skill, moral discernment, insight into the ways of God, and the ability to live skillfully and righteously in the world. Elihu addresses the "wise" not necessarily as a compliment but as a challenge, implying that their supposed wisdom has thus far failed to grasp the full truth of Job's situation or God's character. He appeals to their capacity for true wisdom, hoping they will recognize the validity of his arguments about God's ways.
This noun (derived from the root yâdaʻ) signifies a deep, experiential, and relational understanding, distinct from mere factual information. It is often used in the Old Testament to describe an intimate acquaintance with God or His ways, or a profound comprehension gained through observation and experience. By appealing to "ye that have knowledge," Elihu is calling upon his listeners to engage with his words not just intellectually, but with a profound, discerning comprehension that goes beyond superficial understanding. He implies that the previous speakers, despite their years, lacked this deeper da'at concerning God's intricate dealings with humanity.
Verse Breakdown
"Hear my words, O ye wise [men];"
Elihu begins with a direct, imperative call for attention, addressing those presumed to be intellectually capable and discerning. The phrase sets a formal tone, demanding a serious and unbiased hearing from an audience that includes Job and his three friends, all of whom have engaged in extensive theological debate. Elihu positions himself as one who has something truly valuable to contribute, something that their collective "wisdom" has yet to uncover. The inclusion of "[men]" in the KJV indicates the implied masculine plural nature of the address.
"and give ear unto me, ye that have knowledge."
This second clause functions as a synonymous parallel to the first, reinforcing Elihu's plea. "Give ear" (from the Hebrew root ʼâzan) is another imperative, often used in contexts where divine instruction or profound truth is being imparted, emphasizing a careful, attentive, and open-minded reception. By addressing "ye that have knowledge," Elihu appeals to their capacity for deep understanding and discernment, suggesting that his forthcoming discourse will require more than superficial listening; it will demand a profound engagement with truth, a knowing that comes from experience and insight into God's ways.
Literary Devices
Job 34:2 employs several key literary devices to achieve its rhetorical effect and establish Elihu's persuasive intent. The most prominent is Synonymous Parallelism, where the second half of the verse reiterates and reinforces the meaning of the first half using different but equivalent phrasing ("Hear my words... O ye wise" is paralleled by "give ear unto me... ye that have knowledge"). This device adds emphasis and poetic rhythm, ensuring Elihu's urgent appeal is clearly understood and deeply felt. The use of the Imperative Mood in both "Hear" and "give ear" creates a sense of direct command and urgency, immediately establishing Elihu's authority and conviction from the outset, demanding an active response from his audience. Furthermore, it utilizes Direct Address, speaking directly to "ye wise [men]" and "ye that have knowledge," making the appeal personal and challenging. This direct address also functions as a Rhetorical Appeal, as Elihu attempts to flatter or challenge his audience's self-perception of wisdom, thereby compelling them to listen more intently to what he believes is a superior argument.
Theological and Thematic Connections
Job 34:2, as Elihu's opening salvo, profoundly connects to the broader biblical emphasis on the pursuit of genuine wisdom and understanding, particularly concerning the ways of God. Elihu's appeal to "wise men" and "those that have knowledge" highlights the biblical truth that true spiritual insight is not merely intellectual accumulation but a discerning heart attuned to divine revelation. The book of Job itself is a profound exploration of the limits of human wisdom in comprehending divine justice and suffering, ultimately pointing to God's incomprehensible sovereignty. Elihu, though fallible, represents a shift from the friends' rigid dogma to a more nuanced, albeit still incomplete, understanding that prepares the way for God's direct intervention. His insistence on careful listening underscores a fundamental principle of biblical learning: humility and attentiveness are prerequisites for receiving truth, especially when it challenges deeply held beliefs. This verse sets the stage for a discourse that seeks to elevate the understanding of God's character beyond simplistic human frameworks.
Reflection and Application
Elihu's passionate plea in Job 34:2 offers a timeless lesson on the nature of discourse, particularly in matters of faith and complex human experience. It challenges us to cultivate a posture of active, discerning listening, not merely waiting for our turn to speak, but genuinely seeking to understand the perspective of others. In a world often characterized by rapid judgments and polarized debates, Elihu's call to "give ear" reminds us that true wisdom begins with humility and a willingness to consider that our own understanding may be incomplete or flawed. It encourages us to value deep knowledge and insight, recognizing that profound truths often require careful, patient contemplation rather than superficial engagement. Furthermore, it prompts us to consider from whom we are willing to receive wisdom; sometimes, the most profound insights come from unexpected sources, challenging our preconceived notions about who is qualified to speak. This verse serves as an invitation to approach all conversations, especially those about God and suffering, with an open mind and a heart eager to learn, allowing truth to emerge through diligent and respectful engagement.
Questions for Reflection
FAQ
Who is Elihu, and why is his opening statement so significant in the book of Job?
Elihu is the youngest of the four men present in the debate with Job. He is introduced in Job 32:2 after Job and his three friends—Eliphaz, Bildad, and Zophar—have exhausted their arguments. His opening statement in Job 34:2 is significant because it marks a pivotal shift in the narrative. For 31 chapters, the debate has been circular and unresolved. Elihu, having patiently listened, believes that all parties have erred: Job in justifying himself, and the friends in failing to defend God's justice adequately. His intervention introduces a fresh perspective, preparing the reader for God's ultimate appearance and offering a more nuanced understanding of suffering that moves beyond the simplistic retribution theology of the friends. He positions himself as a mediator of truth, calling for a new, attentive hearing from those who claim wisdom and knowledge.
Christ-Centered Fulfillment
Elihu's urgent call to "Hear my words, O ye wise [men]; and give ear unto me, ye that have knowledge" finds its ultimate and perfect fulfillment in Jesus Christ. While Elihu, a human figure, appealed to human wisdom and knowledge, Jesus is the very embodiment of divine wisdom, the Logos through whom all things were made, as proclaimed in John 1:1-3. Throughout the Gospels, Jesus repeatedly calls His hearers to "hear" His words, not merely as human instruction but as divine truth, often concluding with phrases like "He who has ears to hear, let him hear" (Matthew 11:15). He is the one in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Unlike Elihu, whose wisdom was still limited and preparatory, Jesus speaks with absolute authority, declaring, "The words that I speak to you are spirit, and they are life" (John 6:63). To "give ear" to Jesus is to receive the very wisdom of God, leading to eternal life and true understanding of the Father's ways, far surpassing any human philosophical debate, as He is the Lamb of God who takes away the sin of the world. His invitation to "come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28) is the ultimate call to hear and receive true wisdom and knowledge.