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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 34:16–30. His four-level outline is real structure in the source text, so it is rendered as structure.
Elihu here addresses himself more directly to Job. He had spoken to the rest (Job 34:10) as men of understanding; now, speaking to Job; he puts an if upon his understanding: If thou hast understanding, hear this and observe it, Job 34:16.
I.Hear this, That God is not to be quarrelled with for any thing that he does.
It is daring presumption to arraign and condemn God's proceedings, as Job had done by his discontents. It was,
1.As absurd as it would be to advance one to power that is a professed enemy to justice: Shall even he that hates right govern? Job 34:17. The righteous Lord so loves righteousness that, in comparison with him, even Job himself, though a perfect and upright man, might be said to hate right; and shall he govern? Shall he pretend to direct God or correct what he does? Shall such unrighteous creatures as we are give law to the righteous God? or must he take his measures from us? When we consider the corruption of our nature, and the contrariety there is in us to the eternal rule of equity, we cannot but see it to be an impudent impious thing for us to prescribe to God.
2.It was as absurd as it would be to call a most righteous innocent person to the bar, and to give judgment against him, though it appeared ever so plainly, upon the trial, that he was most just: Wilt thou condemn him that is righteous in all his ways, and cannot but be so?
3.It is more absurd and unbecoming than it would be to say to a sovereign prince, Thou art wicked, and to judges upon the bench, You are ungodly, Job 34:18. This would be looked upon as an insufferable affront to majesty and to magistracy; no king, no prince, would bear it. In favour of government, we presume it is a right sentence that is passed, unless the contrary be very evident; but, whatever we think, it is not fit to tell a king to his face that he is wicked. Nathan reproved David by a parable. But, whatever a high priest or a prophet might do, it is not for an ordinary subject to make so bold with the powers that are. How absurd is then to say so to God - to impute iniquity to him, who, having no respect of persons, is in no temptation to do an unjust thing! He regardeth not the rich more than the poor, and therefore it is fit he should rule, and it is not fit we should find fault with him, Job 34:19. Note, Rich and poor stand upon the same level before God. A great man shall fare never the better, nor find any favour, for his wealth and greatness; nor shall a poor man fare ever the worse for his poverty, nor an honest cause be starved. Job, now that he was poor, should have as much favour with God, and be as much regarded by him, as when he was rich; for they are all the work of his hands. Their persons are so: the poor are made by the same hand, and of the same mould, as the rich. Their conditions are so: the poor were made poor by the divine providence, as well as the rich made rich; and therefore the poor shall fare never the worse for that which is their lot, not their fault.
II.Hear this, That God is to be acknowledged and submitted to in all that he does.
Divers considerations Elihu here suggests to Job, to beget in him great and high thoughts of God, and so to persuade him to submit and proceed no further in his quarrel with him.
1.God is almighty, and able to deal with the strongest of men when he enters into judgment with them (Job 34:20); even the people, the body of a nation, though ever so numerous, shall be troubled, unhinged, and put into disorder, when God pleases; even the mighty man, the prince, though ever so honourable, ever so formidable among men, shall, if God speak the word, be taken away out of his throne, nay, out of the land of the living; they shall die; they shall pass away. What cannot he do that has all the powers of death at his command? Observe the suddenness of this destruction: In a moment shall they die. It is not a work of time, with God, to bring down his proud enemies, but, when he pleases, it is soon done; nor is he bound to give them warning, no, not an hour's warning. This night thy soul shall be required. Observe the season of it: They shall be troubled at midnight, when they are secure and careless, and unable to help themselves; as the Egyptians when their first-born were slain. This is the immediate work of God: they are taken away, without hand, insensibly, by secret judgments. God can himself humble the greatest tyrant, without the assistance or agency of any man. Whatever hand he sometimes uses in the accomplishing of his purposes, he needs none, but can do it without hand. Nor is it one single mighty man only that he can thus overpower, but even hosts of them (Job 34:24): He shall break in pieces mighty men without number; for no combined power can stand it out against Omnipotence. Yet, when God destroys tyranny, he does not design anarchy; if those are brought down that ruled ill, it does not therefore follow that people must have no rulers; for, when he breaks mighty men, he sets others in their stead, that will rule better, or, if they do not, he overturns them also in the night, or in a night, so that they are destroyed, Job 34:25. Witness Belshazzar. Or, if he designs them space to repent, he does not presently destroy them, but he strikes them as wicked men, Job 34:26. Some humbling mortifying judgments are brought upon them; these wicked rulers are stricken as other wicked men, as surely, as sorely, stricken in their bodies, estates, or families, and this for warning to their neighbours; the stroke is given in terrorem - as an alarm to others, and therefore is given in the open sight of others, that they also may see and fear, and tremble before the justice of God. If kings stand not before him, how shall we stand!
2.God is omniscient, and can discover that which is most secret. As the strongest cannot oppose his arm, so the most subtle cannot escape his eye; and therefore, if some are punished either more or less than we think they should be, instead of quarrelling with God, it becomes us to ascribe it to some secret cause known to God only. For,
(1.)Every thing is open before him (Job 34:21): His eyes are upon the ways of man; not only they are within reach of his eye, so that he can see them, but his eye is upon them, so that he actually observes and inspects them. He sees us all, and sees all our goings; go where we will, we are under his eye; all our actions, good and evil, are regarded and recorded and reserved to be brought into judgment when the books shall be opened.
(2.)Nothing is or can be concealed from him (Job 34:22): There is no darkness nor shadow of death so close, so thick, so solitary, so remote from light or sight as that in it the workers of iniquity may hide themselves from the discovering eye and avenging hand of the righteous God. Observe here,
[1.]The workers of iniquity would hide themselves if they could from the eye of the world for shame (and that perhaps they may do), and from the eye of God for fear, as Adam among the trees of the garden. The day is coming when mighty men, and chief captains, will call to the rocks and mountains to hide them.
[2.]They would gladly be hid even by the shadow of death, be hid in the grave, and lie for ever there, rather than appear before the judgment-seat of Christ.
(3.)It is in vain to think of flying from God's justice, or absconding when his wrath is in pursuit of us. The workers of iniquity may find ways and means to hide themselves from men, but not from God: He knows their works (Job 34:25), both what they do and what they design.
3.God is righteous, and, in all his proceedings, goes according to the rules of equity. Even when he is overturning mighty men, and breaking them in pieces, yet he will not lay upon man more than right, Job 34:23. As he will not punish the innocent, so he will not exact of those that are guilty more than their iniquities deserve; and of the proportion between the sin and the punishment Infinite Wisdom shall be the judge. He will not give any man cause to complain that he deals hardly with him, nor shall any man enter into judgment with God, or bring an action against him. If he do, God will be justified when he speaks and clear when he judges. Therefore Job was very much to be blamed for his complaints of God, and is here well-advised to let fall his action, for he would certainly be cast or non-suited. It is not for man ever to purpose to enter into judgment with the Omnipotent; so some read the whole verse. Job had often wished to plead his cause before God. Elihu asks, "To what purpose? The judgment already given concerning thee will certainly be affirmed; no errors can be found in it, nor any exceptions taken to it, but, after all, it must rest as it is." All is well that God does, and will be found so. To prove that when God destroys the mighty men, and strikes them as wicked men, he does not lay upon them more than right, he shows what their wickedness was (v. 27, 28); and let any compare that with their punishment, and then judge whether they did not deserve it. In short, these unjust judges, whom God will justly judge, neither feared God nor regarded man, Luk 18:2.
(1.)They were rebels to God: They turned back from him, cast off the fear of him, and abandoned the very thoughts of him; for they would not consider any of his ways, took no heed either to his precepts or to his providences, but lived without God in the world. This is at the bottom of all the wickedness of the wicked, they turn back from God; and it is because they do not consider, not because they cannot, but because they will not. From inconsideration comes impiety, and thence all immorality.
(2.)They were tyrants to all mankind, Job 34:28. They will not call upon God for themselves; but they cause the cry of the poor to come to him, and that cry is against them. They are injurious and oppressive to the poor, wrong them, crush them, impoverish them yet more, and add affliction to the afflicted, who cry unto God, make their complaint to him, and he hears them and pleads their cause. Their case is bad who have the prayers and tears of the poor against them; for the cry of the oppressed will, sooner or later, draw down vengeance on the heads of the oppressors, and no one can say that this is more than right, Exo 22:23.
4.God has an uncontrollable dominion in all the affairs of the children of men, and so guides and governs whatever concerns both communities and particular persons, that, as what he designs cannot be defeated, so what he does cannot be changed, Job 34:29. Observe,
(1.)The frowns of all the world cannot trouble those whom God quiets with his smiles. When he gives quietness who then can make trouble? Job 34:29. This is a challenge to all the powers of hell and earth to disquiet those to whom God speaks peace, and for whom he creates it. If God give outward peace to a nation, he can secure what he gives, and disable the enemies of it to give it any disturbance. If God give inward peace to a man only, the quietness and everlasting assurance which are the effect of righteousness, neither the accusations of Satan nor the afflictions of this present time, no, nor the arrests of death itself, can give trouble. What can make those uneasy whose souls dwell at ease in God? See Phi 4:7.
(2.)The smiles of all the world cannot quiet those whom God troubles with his frowns; for if he, in displeasure, hide his face, and withhold the comfort of his favour, who then can behold him? that is, Who can behold a displeased God, so as to bear up under his wrath or turn it away? Who can make him show his face when he resolves to hide it, or see through the clouds and darkness which are round about him? Or, Who can behold a disquieted sinner, so as to give him effectual relief? Who can stand a friend to him to whom God is an enemy? None can relieve the distresses of the outward condition without God. If the Lord do not help thee, whence shall I? Kg2 6:27. Nor can any relieve the distresses of the mind against God and his terrors. If he impress the sense of his wrath upon a guilty conscience, all the comforts the creature can administer are ineffectual. As vinegar upon nitre, so are songs to a heavy heart. The irresistibleness of God's operations must be acknowledged in his dealings both with communities and with particular persons: what he does cannot be controlled, whether it be done against a nation in its public capacity or against a man only in his private affairs. The same Providence that governs mighty kingdoms presides in the concerns of the meanest individual; and neither the strength of a whole nation can resist his power nor the smallness of a single person evade his cognizance; but what he does shall be done effectually and victoriously.
5.God is wise, and careful of the public welfare, and therefore provides that the hypocrite reign not, lest the people be ensnared, Job 34:30. See here,
(1.)The pride of hypocrites. They aim to reign; the praise of men, and power in the world, are their reward, what they aim at.
(2.)The policy of tyrants. When they aim to set up themselves they sometimes make use of religion as a cloak and cover for their ambition and by their hypocrisy come to the throne.
(3.)The danger the people are in when hypocrites reign. They are likely to be ensnared in sin, or trouble, or both. Power, in the hands of dissemblers, is often destructive to the rights and liberties of a people, which they are more easily wheedled out of than forced out of. Much mischief has been done likewise to the power of godliness under the pretence of a form of godliness.
(4.)The care which divine Providence takes of the people, to prevent this danger, that the hypocrite reign not, either that he do not reign at all or that he do not reign long. If God has mercy in store for a people, he will either prevent the rise or hasten the ruin of hypocritical rulers.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
31. For when these men are proud, they who are oppressed by their pride, cry aloud to God. Or certainly, it is said that they have caused the cry of the poor to come to God, because, on their fall, the poor, that is, the humble in spirit, are appointed in their room. And because this has taken place on their fall, they are said to have done it themselves: by the very same mode of expression with which we say that a camp fights, because men fight out of it. Or certainly, because every thing which has been stated above, can also be referred to the rulers of the Church, who give up the office of preaching, and are involved in worldly business, on occasion of exercising authority, it is fitly subjoined, That they might cause the cry of the needy to come to Him, and that He might hear the voice of the poor. For certainly while, from being engaged in worldly cares, they abandon the duty of preaching, they compel the flock which is under them to burst out into clamorous complaint. So that each of those under them complains, as if justly, of the conduct of the pretended pastor, why doth he hold the place of a teacher, who doth not exercise the office? Although, by ‘the pride of mighty men,’ the haughtiness of the Jews, and by ‘the cry of the poor,’ the longings of the Gentiles, are perhaps more appropriately typified. Just as by the rich man feasting sumptuously, [Luke 16, 19-31] as the Truth Itself witnesses, the Jewish people is designated, which makes use of the fulness of the Law, not for the needful purpose of salvation, but for the pomp of pride, and which does not refresh itself moderately with the teaching of the commandments, but makes a boastful display of them. And by the wounded Lazarus, (which is by interpretation, ‘Assisted,’) is set forth the condition of the Gentile people, whom the Divine assistance exalts the more, the less it relies on the resources of its own strength. And he is described as poor and full of wounds, because the Gentile world has, with humble heart, laid open the confession of its sins. For as in a wound the venom is drawn towards the skin from within, so, in like manner, while secrets are disclosed by the confession of sin, evil humours, as it were, break forth from the inmost parts of the body. When they sin then, the cry of the poor is heard; because, while the Jews are proud against God, the prayers of the Gentiles are come up to God. Whence also, from his awe at those boundless and unfathomable judgments, he does not care to discuss them with reasoning, but to venerate them with admiration.
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Summary
Job 34:28, spoken by Elihu, profoundly articulates God's active, intimate, and just engagement with human suffering, particularly that of the vulnerable. It asserts that the desperate cries of the poor and afflicted, often arising from the oppressive actions of the wicked, ascend directly to God, who not only perceives their distress but is inherently attentive and responsive, underscoring His unwavering commitment to justice and His role as the ultimate defender of the marginalized.
Context
Literary Context
This verse is situated within Elihu's extensive discourse (Job 32-37), where he emerges as a younger, more zealous voice attempting to reconcile Job's suffering with God's righteousness. Elihu challenges both Job's self-justification and the simplistic retribution theology of the three friends, arguing for God's absolute sovereignty, omniscience, and justice in all His dealings. He proposes that suffering can serve disciplinary or redemptive purposes, and that God actively governs the world, holding even the powerful accountable. Immediately preceding Job 34:28, Elihu emphasizes God's comprehensive oversight of human actions, stating that God's eyes are on the ways of mortals, seeing all their steps, and that He judges rulers and brings down the mighty without inquiry (Job 34:21-27). Verse 28 then serves as a direct consequence of such divine scrutiny and the wicked's oppressive rule, highlighting that their actions inevitably lead to the desperate cries of the poor, which God, in His perfect justice, hears and responds to.
Historical & Cultural Context
In the ancient Near East, the administration of justice was often a primary duty of kings or local elders, yet the poor, widows, orphans, and foreigners frequently lacked powerful advocates and were susceptible to exploitation. The concept of a divine judge who hears the cries of the oppressed was a significant theological anchor, offering hope and recourse where human systems failed or were corrupt. Societies were typically stratified, and the vulnerable were particularly susceptible to economic hardship and social marginalization. The Old Testament consistently portrays God as the ultimate protector of these groups, establishing a covenantal expectation for His people to likewise champion the cause of the weak. This verse resonates deeply with the broader biblical understanding of God's character as one who champions the cause of the weak, reflecting a divine standard for justice that often contrasted sharply with the realities of ancient human governance.
Key Themes
Job 34:28 contributes significantly to several key themes within the book of Job and broader biblical theology. It powerfully reinforces the theme of Divine Justice and Intervention, portraying God not as a distant, indifferent deity but as an active arbiter who hears and responds to injustice, a concept deeply embedded in Israelite faith, as seen in passages like Psalm 9:8 where God is depicted as judging the world in righteousness. It also highlights God's Profound Care for the Vulnerable, a consistent biblical motif that emphasizes His special attentiveness to the poor, the needy, and the oppressed, affirming that His ear is open to their distress and that He champions their cause. Furthermore, the verse underscores the Consequences of Oppression, serving as a solemn warning to those who exploit or neglect the marginalized, implying that their actions do not escape divine notice and will ultimately face accountability. This aligns with the broader theme of God's sovereignty over all human affairs, including the actions of the wicked, and His ultimate commitment to upholding righteousness on earth, even when human understanding of His methods is limited.
Exposition and Analysis
Key Word Analysis
This term (צַעֲקָה, H6818) denotes a loud, urgent, and desperate appeal for help or an outcry of distress. It is not merely a sound but an expression of profound suffering and a plea that demands immediate attention and intervention. Its use here emphasizes the severity of the affliction and the intensity of the victim's desperation, signifying a cry for divine intervention.
The Hebrew word (דַּל, H1800) refers to those who are properly "dangling," implying weakness, thinness, or economic impoverishment. It often describes individuals or groups who lack social standing, power, or resources, making them particularly vulnerable to exploitation and hardship. It speaks to their physical and material destitution.
This term (עָנִי, H6041) describes those who are depressed, humble, suffering, or downtrodden, encompassing not just economic poverty but also social marginalization, oppression, and emotional distress. The pairing of dal and ʻânîy emphasizes the comprehensive vulnerability and suffering of those for whom God advocates, covering both material deprivation and the broader experience of oppression.
Verse Breakdown
"So that they cause the cry of the poor to come unto him"
This clause directly links the actions of "they" (referring to the wicked or oppressive rulers Elihu has been discussing throughout Job 34) to the suffering of the vulnerable. Their misdeeds, injustices, and neglect are the direct cause of the desperate "cry" of the "poor." The phrase "to come unto him" signifies that this cry ascends directly to God Himself, indicating His immediate awareness and the direct appeal being made to His divine court. This highlights God's accessibility and the directness of the appeal from the oppressed to the Sovereign.
"and he heareth the cry of the afflicted"
This second clause provides the divine response. God is not merely a passive recipient of the cry; He "heareth" it. The Hebrew concept of "hearing" (שָׁמַע, shâmaʻ, H8085) often implies not just auditory perception but also attentive understanding, acknowledgment, and a readiness to respond or act. God's hearing of the "cry of the afflicted" (those who are oppressed and suffering) confirms His active engagement, empathy, and commitment to intervene on behalf of the downtrodden. It is a promise of divine attention and ultimate vindication.
Literary Devices
Job 34:28 employs several powerful literary devices to convey its profound message regarding divine justice and compassion. The most prominent is Parallelism, specifically synonymous parallelism, where the second half of the verse reiterates and reinforces the meaning of the first half using different words. "The cry of the poor" is paralleled by "the cry of the afflicted," and "cause...to come unto him" is paralleled by "he heareth." This repetition emphasizes the comprehensive nature of God's attentiveness to all forms of suffering among the marginalized. Additionally, the verse uses Anthropomorphism, attributing the human action of "hearing" to God. This is not to suggest God has physical ears, but rather to communicate His active engagement, awareness, and empathetic response to human suffering in a way that is relatable and understandable, assuring the reader of His personal involvement. Finally, there is a clear Cause and Effect relationship established: the oppression by the wicked (cause) leads to the desperate cries of the vulnerable (effect), which in turn elicits God's divine attention and implied intervention (divine effect). This structure highlights the moral order of the universe under God's governance, where injustice inevitably provokes a divine response.
Theological and Thematic Connections
This verse powerfully encapsulates a core theological truth woven throughout Scripture: God is the ultimate defender and advocate for the poor, the oppressed, and the afflicted. His justice is not abstract but deeply personal and responsive to the cries of those who suffer injustice. This truth assures the vulnerable that their plight is not unseen or unheard by the Almighty, and it serves as a stark warning to those who abuse power or neglect the needy. God's character is consistently revealed as one who champions the cause of the weak against the strong, demonstrating His righteousness and compassion in actively intervening on behalf of the marginalized. It underscores the divine imperative for justice and compassion that should characterize His people.
Reflection and Application
Job 34:28 offers profound encouragement to those who find themselves in situations of hardship, injustice, or oppression. It reminds us that our cries, even those we feel are unheard by the world, ascend directly to the throne of a just and compassionate God who not only hears but actively attends to our distress. This provides immense solace and hope, reinforcing the truth that God is intimately aware of our suffering and will ultimately act. For believers, this verse also serves as a powerful call to action. If God's ear is open to the cry of the poor and afflicted, then our ears and hearts should be open as well. We are called to emulate His character by actively listening to the marginalized, advocating for justice, and working to alleviate suffering in our communities. It compels us to consider how our actions, or inactions, might contribute to or alleviate the cries of those around us, reminding us of our ultimate accountability to a God who champions the cause of the vulnerable and expects His people to reflect His heart.
Questions for Reflection
FAQ
Why is Elihu's perspective on God's justice important in the book of Job?
Elihu's discourse (Job 32-37) is crucial because he offers a more nuanced and sophisticated defense of God's justice than Job's other friends. While Eliphaz, Bildad, and Zophar clung to a rigid, simplistic retribution theology (suffering equals sin), Elihu introduces the idea that God's ways are beyond human comprehension, that suffering can be disciplinary, a means of purification, or even a way for God to speak to humanity. In Job 34:28, he corrects Job's perception that God is indifferent or unjust by emphasizing God's active governance, omniscience, and unwavering commitment to hearing and responding to the cries of the oppressed. Elihu highlights God's justice as being not just punitive but also redemptive and caring, particularly for the vulnerable, thus setting the stage for God's own majestic intervention in Job 38.
Does this verse imply God always immediately intervenes when the poor cry out?
While Job 34:28 assures us that God "heareth" the cry of the afflicted, it does not promise immediate or always perceptible intervention in human terms. The book of Job itself demonstrates that suffering can be prolonged and God's timing and methods are often mysterious to humanity. However, the verse profoundly guarantees God's awareness, attentiveness, and ultimate commitment to justice. It affirms that no cry of distress goes unnoticed by the divine, and that in His perfect timing and wisdom, God will ultimately act to bring about righteousness and vindication. It is a promise of ultimate justice and divine advocacy, even if the immediate circumstances do not change as quickly as one might hope. This perspective encourages enduring faith in God's ultimate sovereignty and goodness, even amidst ongoing suffering.
Christ-Centered Fulfillment
Job 34:28 finds its most profound fulfillment in the person and work of Jesus Christ. He is the ultimate embodiment of God's attentive ear and compassionate heart for the poor and afflicted. Throughout His earthly ministry, Jesus consistently identified with and ministered to the marginalized, the sick, the outcast, and the economically disadvantaged. His very mission, as proclaimed in Luke 4:18-19, was "to proclaim good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed." He not only heard the cries of the afflicted but actively entered into their suffering, healing the sick (Matthew 4:23), feeding the hungry (Matthew 14:13-21), and offering hope to the despairing (John 11:25-26). In His parables, such as the Good Samaritan (Luke 10:25-37), He called His followers to actively respond to human suffering, demonstrating what it means to truly "hear" the cry of the afflicted. Ultimately, Jesus' sacrifice on the cross addresses the deepest affliction of humanity—sin—and provides the pathway to ultimate justice and restoration, ensuring that one day, all cries of pain and suffering will cease as He ushers in a new heaven and a new earth where God will wipe away every tear (Revelation 21:4). He is the Lamb of God who takes away the sin of the world (John 1:29), and through Him, God's promise to hear the cry of the afflicted is eternally secured, culminating in a kingdom where righteousness dwells.