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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
One surviving comment on this verse from the historical church.
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.
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Summary
Job 34:3, spoken by Elihu, introduces a profound and enduring analogy that underscores the critical importance of discernment in evaluating spoken words and arguments. Just as the physical senses are naturally equipped to test the quality of food, so the human intellect, through attentive listening, is designed to scrutinize and distinguish truth from falsehood, wisdom from folly. This verse serves as Elihu's methodological preamble, asserting the necessity of careful, active assessment in the ongoing theological debate between Job and his friends, setting the stage for his own extensive discourse aimed at bringing clarity and a fresh perspective to their understanding of God's justice and sovereignty.
Context
Literary Context
Job 34:3 is situated within Elihu's lengthy and impassioned speeches, spanning Job chapters 32-37. Elihu, a younger man who has patiently waited for the three older friends and Job to exhaust their arguments, finally erupts in indignation, believing both sides have failed to grasp the full truth of God's ways. This verse, appearing early in his first discourse, serves as his foundational principle for engaging in the debate. He is not merely entering the conversation but establishing a standard for how such weighty matters should be discussed and understood. He critiques Job for claiming innocence and implying God's injustice, and the friends for failing to provide a convincing theological framework for Job's suffering. Elihu's assertion here is a call for intellectual and spiritual rigor, demanding that his audience, and indeed, the participants themselves, apply careful judgment to every word uttered, including his own. He positions himself as a wise arbiter, urging a higher standard of discourse than previously demonstrated.
Historical & Cultural Context
The Book of Job itself is a masterpiece of ancient Near Eastern wisdom literature, often set in a patriarchal, pre-Mosaic era. In such cultures, oral tradition and public discourse were paramount. Wisdom was not merely theoretical but practical, often conveyed through proverbs, parables, and extended dialogues. The act of "tasting meat" was a common, relatable experience, immediately conveying a sense of direct, sensory evaluation for quality and suitability. Similarly, "the ear" was understood as the primary organ for receiving instruction, wisdom, and divine revelation. The analogy thus draws upon universal human experiences to illustrate a sophisticated intellectual and spiritual process. The setting of the debate, though informal, carries the weight of a judicial or philosophical inquiry, where the soundness of arguments was paramount for establishing truth and maintaining social and theological order within the community.
Key Themes
This verse powerfully encapsulates several key themes prevalent not only in Elihu's discourse but throughout the broader wisdom tradition of the Bible. Firstly, it champions Discernment and Evaluation, emphasizing that understanding truth requires active engagement rather than passive reception. This is crucial in the Book of Job, where the characters grapple with profound theological questions and diverse interpretations of suffering and divine justice. Secondly, it highlights Critical Listening, positing that true hearing involves weighing, sifting, and judging the content of words, not just registering sounds. This aligns with the biblical call to "incline your ear to wisdom" as seen in Proverbs 2:2, implying an active posture of seeking understanding. Thirdly, the verse underscores The Pursuit of Wisdom, suggesting that the ability to "try words" is fundamental to acquiring genuine insight and avoiding error. Elihu believes that by applying this principle, one can move beyond superficial arguments to a deeper comprehension of God's intricate dealings with humanity, a pursuit that resonates with the overarching quest for divine wisdom found throughout the wisdom books, such as in Proverbs 4:7.
Exposition and Analysis
Key Word Analysis
This verb (H974) carries a strong connotation of rigorous testing, proving, or examining. It is often used in the context of refining metals to distinguish pure ore from dross (e.g., Psalm 66:10). It implies a thorough and discerning investigation, not a casual or superficial glance. When applied to "words," it suggests a process of intellectual and spiritual scrutiny, where arguments are put to the test to determine their authenticity, soundness, and truthfulness, much like a metallurgist tests the purity of gold.
This word (H2938) refers to the act of discerning flavor, implying an immediate, intuitive, and often visceral judgment of quality or suitability. While it can denote a simple act of tasting, in this context, it speaks to the mouth's innate ability to distinguish between what is palatable, nourishing, or even harmful. The parallel with the ear "trying words" suggests that just as the mouth instinctively evaluates food, the ear (representing the mind/intellect) should instinctively and actively evaluate the "flavor" or quality of words, discerning their truthfulness and value.
Verse Breakdown
"For the ear trieth words"
This clause establishes the primary assertion: the ear, as the gateway to the mind and understanding, is not a passive receptacle but an active instrument of evaluation. The verb "trieth" (Hebrew, bâchan') denotes a rigorous process of testing and proving. It implies that when words are heard, they are to be subjected to scrutiny, examined for their veracity, consistency, and depth, much like a refiner tests metal for purity. This is a call for intellectual and spiritual discernment, urging the listener to engage critically with what is being communicated, rather than simply accepting it at face value.
"as the mouth tasteth meat"
This clause provides the vivid, relatable analogy that clarifies the first. Just as the mouth instinctively and immediately discerns the quality, flavor, and suitability of food—whether it is good, bad, nourishing, or spoiled—so too should the ear (and the mind it serves) discern the quality and truthfulness of words. The comparison highlights the natural, inherent capacity for discernment and the necessity of applying this capacity to verbal communication. It suggests that just as one would never blindly consume unknown food, one should never passively accept every word heard, but rather actively "taste" or evaluate its content.
Literary Devices
The primary literary device employed in Job 34:3 is Simile, explicitly stated by the use of "as" ("as the mouth tasteth meat"). This simile draws a clear and relatable comparison between two distinct sensory experiences: the ear's evaluation of words and the mouth's evaluation of food. This makes an abstract concept (intellectual discernment) concrete and accessible, grounding it in universal human experience. The verse also utilizes Parallelism, specifically synonymous parallelism, where the two clauses express a similar idea in different ways, reinforcing the central message. "The ear trieth words" is paralleled by "the mouth tasteth meat," with both phrases highlighting an active process of sensory evaluation and judgment. The verse also implicitly uses Metonymy, where "ear" stands for the faculty of hearing and understanding, and "mouth" for the faculty of tasting and discerning, representing the cognitive processes associated with these physical organs.
Theological and Thematic Connections
Job 34:3 offers profound theological insights into the nature of truth, wisdom, and human responsibility in understanding God's revelation. It posits that discernment is not merely an intellectual exercise but a divinely endowed capacity and a spiritual discipline. In a world saturated with competing narratives and claims, the ability to "try words" becomes paramount for spiritual health and growth. This verse underscores that God expects His people to engage critically with what they hear, not to be naive or gullible, but to actively seek out and adhere to truth. It implies a moral obligation to evaluate teachings, prophecies, and counsel against a standard of truth, ultimately God's revealed Word. This active sifting process is essential for cultivating genuine wisdom and avoiding the pitfalls of deception and error, leading to a deeper apprehension of God's character and purposes.
Reflection and Application
The timeless wisdom of Job 34:3 resonates powerfully in our contemporary world, which is awash with information, opinions, and competing narratives from myriad sources—social media, news outlets, spiritual leaders, and personal acquaintances. This verse calls us to cultivate a posture of active, critical, and prayerful discernment in all areas of life. It challenges us to move beyond passive reception to thoughtful engagement, to question, to evaluate, and to seek the underlying truth or falsehood of what we encounter. Spiritually, this means not blindly accepting every teaching or prophecy but diligently comparing it against the unchanging standard of God's Word, relying on the Holy Spirit for illumination. Practically, it means developing the habit of asking "Is this true? Is this wise? Is this beneficial? Does this align with God's character?" before internalizing or acting upon information. By consistently "trying words," we grow in spiritual maturity, protect ourselves from deception, and are better equipped to make wise decisions that honor God and lead to flourishing.
Questions for Reflection
FAQ
Is Elihu's speech considered inspired Scripture, given his critical view of Job and his friends?
Yes, Elihu's speeches, including Job 34:3, are considered part of the inspired Word of God, even though they represent a human perspective within a larger divine narrative. The inspiration of Scripture applies to the entire book as a whole, meaning that God providentially guided its composition to convey truth, even through the words of characters who may not have fully grasped divine wisdom themselves. Elihu's words are included to provide a fuller picture of the theological debate and to contribute to the overall message of the Book of Job, which ultimately points to God's sovereignty and inscrutable wisdom, as revealed in Job chapters 38-41. His insights, like the one in Job 34:3, often contain profound truths, even if his overall assessment of Job's situation might be incomplete or flawed from a divine perspective.
How does this verse apply to modern media consumption and social media?
The principle of "the ear trieth words, as the mouth tasteth meat" is profoundly relevant to modern media consumption and social media. In an age of information overload, misinformation, and echo chambers, this verse calls for active, critical engagement rather than passive absorption. Just as one wouldn't blindly eat spoiled food, we should not uncritically consume every piece of news, opinion, or "truth" presented online. It encourages us to question sources, verify facts, consider different perspectives, and discern underlying biases or agendas. Spiritually, it means applying discernment to online sermons, articles, and discussions, ensuring they align with biblical truth, as advised in 1 John 4:1. This active "testing" protects us from deception and helps us cultivate wisdom in a complex digital landscape.
Does this verse imply we should always be skeptical of what we hear?
Not necessarily skepticism in a cynical sense, but rather a healthy, discerning posture. The verse encourages a critical evaluation, not an automatic rejection. True discernment involves an open mind willing to receive truth, combined with a discerning spirit that can identify falsehood or error. It's about being judicious, not jaded. We are called to "prove all things" and "hold fast that which is good" (1 Thessalonians 5:21), which implies a process of testing to affirm truth, not just to dismiss. The goal is to embrace wisdom and truth, which often requires sifting through various claims.
Christ-Centered Fulfillment
Job 34:3, with its emphasis on discerning truth and wisdom, finds its ultimate fulfillment and perfect embodiment in Jesus Christ. He is not merely a speaker of truth, but the very personification of it, declaring, "I am the way, the truth, and the life" (John 14:6). In Him "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). While Elihu calls for human ears to "try words," Jesus' words are the ultimate standard by which all other words are to be tested. His teachings, parables, and life demonstrate perfect wisdom and truth, providing the "meat" that truly nourishes the soul (John 6:35). Furthermore, the Holy Spirit, whom Christ sends, empowers believers with the spiritual discernment necessary to understand and apply divine truth, for "the natural man receiveth not the things of the Spirit of God... but he that is spiritual judgeth all things" (1 Corinthians 2:14-15). Thus, the call to discern words is ultimately a call to discern the voice of the Shepherd, Jesus Christ, and to be led by His Spirit into all truth (John 10:27, John 16:13).