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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 34:31–37. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses,
I.Elihu instructs Job what he should say under his affliction, Job 34:31, Job 34:32.
Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction, Pro 6:23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job's other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job,
1.To humble himself before God for his sins, and to accept the punishment of them: "I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness." Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good.
2.To pray to God to discover his sins to him (Job 34:32): "That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully." A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him.
3.To promise reformation (Job 34:31): I will not offend any more. "If I have done iniquity (or seeing that I have), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future." This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God's design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow.
II.He reasons with him concerning his discontent and uneasiness under his affliction, Job 34:23.
We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows,
1.That it is absurd and unreasonable to expect this: "Should it be according to thy mind? No, what reason for that?" Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God's mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God's mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many.
2.That it is in vain, and to no purpose, to expect it: "He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse," that is, "to prescribe to God and except against what he does, so will not I - I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God's hand, not in mine."
III.He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said.
1. He would have the matter thoroughly examined, and brought to an issue (Job 34:36): "My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it." Many understand it of his trial by afflictions: "Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained." 2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read v. 36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, "O my Father who art in heaven! let Job be tried till he be subdued." When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Heb 12:7. (2.) He appeals to the by-standers (Job 34:34): "Let men of understanding tell me whether they can put any more favourable construction upon Job's words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi - I have done wrong." In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, Job 34:35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself (He speaks as one of the foolish men speak) and for the same reason, Shall we not receive evil as well as good at God's hand? Job 2:10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God's wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God's enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God's friends, and hectored over them: "He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all." To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Haereticus esse nolo - I may fall into error, but I will not plunge into heresy.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring when they know that they have not erred. And again, they disdain to make this enquiry and to be convicted of error whenever they plainly foresee that they have done wrong. They do not seek to be but to appear humble. They assume an appearance of humility by making the inquiry when they are praised the more from the very inquiry itself. But because it is very difficult forpride, which reigns in the heart, not to break in the voice, if the hearers of these haughty people wait for a while and consider their sayings in silence, the words that follow too soon manifest in their hearts. They cannot continue long in that guise of humility that they assume in appearance only.… “Does God require it of you, because it has displeased you?” As though he were saying, I am about to give reasons, in the sight of God, why my iniquity is now blamed by you, though it is plain that it is not required of you in judgment. When good people are unjustly assailed by the world, they appeal to the judgment of heaven. Hence also it is said by the same blessed Job, “Behold, my witness is in heaven, and he who knows me is on high.” And because they especially desire to please him, they seek for the witness of him only. Wicked people also, who forsake the life of the just, sometimes imitate their words when reproved for their misdeeds and adopt that as a ground of defense which the righteous urge as an evidence of their purity. Hence it has become already a custom with them, when anyone blames them for their doings, to seek the judgment of God rather than of people even when they are not afraid of being judged by him and are ashamed of being judged by people.… But since those who speak first in a dispute are usually more to blame than those who reply, he subjoins, “For you did begin to speak, not I.” He believed himself to be so innocent, inasmuch as he burst forth only on being struck, being doubtless ignorant that innocence is not defended on the score of time but on that of reason. What support does it give to his defense that, though he did not revile him when silent, when he began properly, he replied to him insultingly? But after he displays himself in words of pride, behold, he again conceals himself under the pretext of a demand and proceeds to say, “But if you know anything better, say on.” Yet he does not say, “because you know better,” but “if you know anything better, say on.” It was itself too arrogant that he had doubted the knowledge of his superior. But he showed that he had exhibited his humility in having given blessed Job an opportunity for speaking. As was before stated, everything in the doings of the proud that is concealed by a covering of words is brought to light. When the boastful purpose again breaks forth, Elihu speedily made it known with what purpose he required blessed Job to speak.
3. As though he were saying, I am about to give reasons, in the sight of God, why my iniquity is now blamed by thee, though it is plain that it is not required of thee in judgment. When good men are unrighteously assailed by the world, they appeal to the judgment of heaven. Whence also it is said by the same blessed Job, Behold, my witness is in heaven, and He Who knoweth me is on high. [Job 16, 19] And because they especially desire to please Him, they seek for the witness of Him only. Wicked men also, because they forsake the life of the just, but sometimes imitate their words, when reproved for their misdeeds adopt that, as a ground of defence, which the righteous urge, as an evidence of their purity. Whence it has become already a custom with them, when any one blames them for their doings, to seek the judgment of God rather than of men. For, even when they know that they will be condemned by God, they are not afraid of being judged by Him, and are ashamed of being judged by men. They prefer, therefore, the greater, which they fear not, in order to be able to avoid the less, of which they are ashamed. For it is written, Every one of us shall give account of himself to God. [Rom. 14, 12] Because then the condemnation of every one is then manifest, the ungodly now gather from it, that, even the wicked conduct of every one is out of danger, that the righteous should now refute and expose that conduct, with which, it is plain, he has no concern in the judgment. But the consciences of the holy consider on the other hand, that a great reward is conferred on them, when they are now convicted of some of their unlawful deeds. For, they set it before the eyes of their heart, that the strict judgment of God will then be more surely mitigated towards them, the more severely it is now anticipated by the reproofs of man. And they consider as a gain the temporal wrath upon them, by which they know well that they can escape the wrath eternal. Let Eliu, therefore, (as representing all haughty men, and choosing rather to be smitten with eternal severity, than to be reproved in this life,) say, Doth God require it of thee, because it hath displeased thee? But since those who speak first in a dispute are usually more to blame than those who reply, he subjoins,
For thou didst begin to speak, not I.
4. He believed himself to be so far innocent, in as much as he burst forth only on being struck, being doubtless ignorant that innocence is not defended on the score of time, but on that of reason. For what support does it give to his defence, that, though he did not revile him when silent, when he began properly, he replied to him revilingly? But after he displays himself in words of pride, lo, he again conceals himself under the pretext of a demand, and proceeds to say,
But if thou knowest any thing better, say on.
Although, while he does not say, because thou knowest better, but, If thou knowest any thing better, say on, it was itself too proud of him, that he had doubted of the knowledge of his superior. But he signified that he had exhibited his humility, in having given blessed Job an opportunity of speaking. But, as was before stated, that every thing in the doings of the proud, which is concealed by a covering of words, is brought to light, when the boastful purpose again breaks forth, Eliu speedily made known, with what purpose he required blessed Job to speak.
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Summary
Job 34:33 presents Elihu's pointed challenge to Job, asserting God's absolute sovereignty and unquestionable justice in the face of human questioning. It underscores that God's recompense—whether disciplinary, restorative, or judgmental—is administered according to His perfect will, entirely independent of human approval or rejection. Elihu concludes by urging Job to speak with humility and truth, acknowledging the profound chasm between finite human understanding and infinite divine wisdom.
Context
Literary Context
Job 34:33 is situated within Elihu's third and most extensive discourse, spanning from Job 34:1-37. Elihu, the youngest of Job's interlocutors, has patiently observed the preceding dialogues and now intervenes, believing both Job and his three friends have erred in their arguments. His speeches (chapters 32-37) serve as a theological bridge, preparing the ground for God's climactic appearance from the whirlwind in Job 38. In this particular address, Elihu vehemently defends God's inherent righteousness and omnipotence, arguing that it is impossible for God to act wickedly or pervert justice (Job 34:10-12). He emphasizes God's universal rule over all humanity and His meticulous attentiveness to human conduct, directly contrasting this with Job's persistent complaints that God is ignoring him or treating him unjustly. This specific verse directly confronts Job's implied presumption that God's governance should align with his personal sense of fairness, framing it as an audacious attempt to dictate terms to the Almighty.
Historical & Cultural Context
The Book of Job is set in the land of Uz, a locale typically associated with regions outside of Israel, possibly Edom or northern Arabia. This geographical and cultural setting suggests a patriarchal, pre-Mosaic era, a period when wisdom literature flourished across the ancient Near East. The prevalent cultural understanding of suffering, particularly in the ancient Near East, often linked it directly to sin—a perspective strongly advocated by Job's first three friends. Elihu, while offering a more nuanced theological perspective, still operates within this broader framework, viewing God as actively involved in human affairs, administering justice and recompense. The cultural expectation was one of profound reverence and submission to divine authority. Job's persistent questioning of God's fairness and his desire for a legal confrontation with God would have been considered highly provocative and potentially blasphemous within this cultural milieu. The emphasis on God's absolute power and independence from human counsel in Job 34:33 resonates with broader ancient Near Eastern conceptions of supreme deities, yet it is uniquely refined by the monotheistic understanding of Yahweh's perfect and unassailable righteousness.
Key Themes
Job 34:33 powerfully contributes to several overarching themes central to the Book of Job and broader biblical theology. Primarily, it underscores Divine Sovereignty, asserting that God's actions and judgments are entirely independent of human opinion, consent, or comprehension. God's will is supreme, and His governance is not subject to human review or approval, a truth echoed throughout Scripture, as seen in Isaiah 45:9 where the created dares not question the Creator, and in Romans 9:20. Secondly, it highlights God's Unquestionable Justice, directly challenging Job's implicit accusations of divine unfairness. Elihu insists that God's ways are always righteous and equitable, even when they appear inscrutable or contrary to human expectations. This theme is foundational to the entire book, as it grapples with the profound problem of evil and innocent suffering. Thirdly, the verse calls for Human Humility and Submission, warning against the presumption of dictating terms to God or demanding explanations for His actions. It implicitly critiques Job's self-defense and his desire to bring God to court, urging a posture of reverence, trust, and silent awe in the face of the incomprehensible. Finally, the concept of Divine Recompense is prominent, signifying God's active role in justly settling accounts, whether through discipline, restoration, or judgment, irrespective of human acceptance or rejection of His methods. This aligns with the broader biblical principle that God "will render to each one according to his deeds," as articulated in Romans 2:6.
Exposition and Analysis
Key Word Analysis
Derived from H7999, this primitive root means "to be safe (in mind, body or estate); figuratively, to be (causatively, make) completed; by implication, to be friendly; by extension, to reciprocate (in various applications)." In this context, it signifies God's action of "paying back," "making restitution," or "settling an account." Elihu uses it to convey God's absolute certainty and capacity to administer justice, bringing things to their proper conclusion, whether through reward, punishment, or the restoration of order, entirely independent of human desire or intervention.
This primitive root means "to spurn; also (intransitively) to disappear; abhor, cast away (off), contemn, despise, disdain, (become) loathe(some), melt away, refuse, reject, reprobate, [idiom] utterly, vile person." When paired with "choose," it emphasizes the human capacity for rejection or contempt towards God's actions. Elihu's point is that God's decree and execution of justice are not subject to human rejection or disdain; His will is sovereign and will be accomplished regardless of human opposition.
This primitive root means "to try, i.e. (by implication) select; acceptable, appoint, choose (choice), excellent, join, be rather, require." This word, contrasting with "refuse," represents human acceptance or preference. The juxtaposition of "refuse" and "choose" powerfully underscores God's absolute independence. His actions and judgments are not contingent upon human approval or disapproval; He will act according to His perfect will, regardless of Job's (or anyone's) personal stance or preference.
Verse Breakdown
"[Should it be] according to thy mind?"
Elihu opens with a sharp rhetorical question, directly challenging Job's perceived presumption in questioning God's ways. This phrase implies that Job is attempting to impose his limited human understanding, preferences, or standards of justice onto the Almighty, as if God's actions should be subject to Job's approval or disapproval. It immediately highlights the vast and unbridgeable disparity between finite human wisdom and infinite divine wisdom.
"he will recompense it, whether thou refuse, or whether thou choose;"
This clause emphatically asserts God's unwavering resolve and absolute independence in administering justice. "He will recompense it" signifies that God will indeed settle all accounts, bringing about the appropriate consequences or outcomes for all actions. The phrase "whether thou refuse, or whether thou choose" underscores that human acceptance or rejection of God's methods or judgments is utterly irrelevant to His execution of justice. God acts solely according to His own perfect will and righteous character, not according to human whims, protests, or preferences.
"and not I:"
This concise, emphatic interjection serves a dual purpose. First, it distances Elihu from the responsibility of God's actions, clarifying that he is merely stating divine truth and not acting as God's agent in judgment or dictating terms himself. Second, and more subtly, it reinforces that no human, including Elihu, possesses the authority or capacity to dictate terms to God. The ultimate authority, responsibility, and power for divine recompense rest solely and exclusively with God Himself.
"therefore speak what thou knowest."
This is Elihu's concluding imperative, a direct and challenging command to Job. It urges Job to speak with humility, truthfulness, and a clear acknowledgment of the limits of his own knowledge and the supreme wisdom of God. It implies that Job should cease his complaints and presumptuous accusations, and instead articulate what he truly understands about God's character and ways, which, in Elihu's view, should lead to submission and reverence rather than accusation.
Literary Devices
Job 34:33 is rich in literary devices that amplify Elihu's forceful message. The opening phrase, "[Should it be] according to thy mind?", functions as a potent rhetorical question, designed not to elicit an answer but to make a profound point about Job's inappropriate stance and perceived arrogance. This immediately establishes a confrontational and corrective tone. The verse then employs striking antithesis in the phrase "whether thou refuse, or whether thou choose," juxtaposing two diametrically opposed human responses to underscore God's absolute independence from either. This creates a powerful sense of divine autonomy and self-sufficiency. Elihu's brief interjection, "and not I," serves as a parenthetical statement that clarifies his own limited role and simultaneously reinforces the singular, unshared nature of God's authority. Finally, the concluding imperative, "therefore speak what thou knowest," acts as both a direct address and a challenge, urging Job to transition from complaint and accusation to a humble acknowledgment of divine truth and wisdom. The entire verse is structured as a powerful admonition, characteristic of wisdom literature, aiming to correct a perceived error in understanding and attitude towards God.
Theological and Thematic Connections
Job 34:33 profoundly contributes to the biblical understanding of divine sovereignty and justice, asserting that God's actions are not contingent upon human approval, comprehension, or even protest. It serves as a stark reminder against the human tendency to impose our limited, often self-serving, standards of fairness upon an infinite and perfectly righteous God, emphasizing that His ways are higher and His judgments inherently perfect, even when they appear inscrutable to our finite minds. This verse underscores the necessity of profound humility before the Almighty, advocating for unwavering trust in His righteous governance rather than demanding explanations or attempting to dictate terms. It serves as a crucial corrective to any notion that God is accountable to humanity or that His justice can be impugned by our suffering.
Reflection and Application
Job 34:33 offers a profound challenge and a deep comfort to the contemporary believer navigating a complex world. In an era that often demands immediate answers, perfect transparency, and absolute fairness according to human metrics, this verse reminds us that God operates on a transcendent plane. When we encounter trials, experience injustices, or face circumstances that seem utterly inexplicable and contrary to our expectations of divine goodness, our natural inclination might be to question God's character or to demand that He conform to our limited understanding of how things "should be." However, Elihu's words call us to a posture of radical humility and unwavering trust. We are invited to release our grip on our own finite understanding and to surrender to the majestic reality of God's absolute sovereignty. This does not negate our pain or our right to lament before God, but it fundamentally reorients our perspective, shifting us from demanding explanations to trusting in His perfect wisdom. It encourages us to "speak what we know" about God from a place of reverence, acknowledging that He is inherently just and good, even when His ways are beyond our full comprehension. Our spiritual growth and peace are often profoundly linked to our willingness to embrace this truth, finding solace not in understanding every "why," but in resting securely in the character of the One who "will recompense it" perfectly.
Questions for Reflection
FAQ
Does this verse imply that God doesn't care about our feelings or pain?
Not at all. While Elihu's tone might seem harsh or confrontational, the primary assertion of Job 34:33 is God's absolute sovereignty and His independence from human dictation, not a denial of His compassion. It does not suggest that God is indifferent to human suffering or pain. On the contrary, other scriptures abundantly testify to God's deep care for His creation and His people (e.g., Psalm 34:18 assures us that the Lord is near to the brokenhearted, and 1 Peter 5:7 explicitly commands us to cast our anxieties on Him because He cares for us). The crucial point of Job 34:33 is that God's actions are not governed by our emotions, preferences, or limited understanding, but by His perfect wisdom and righteous will. He cares for us profoundly, but He does not act according to our finite and often flawed perspectives. His ultimate purpose is always good and just, even if the path to that good involves pain, discipline, or circumstances that remain incomprehensible to us in the moment.
Christ-Centered Fulfillment
Job 34:33, with its stark declaration of God's unquestionable sovereignty and justice, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Elihu's assertion that God "will recompense it, whether thou refuse, or whether thou choose" points forward to the perfect administration of divine justice and grace, uniquely embodied in Christ. On the cross, God's recompense for sin was perfectly executed, not according to human will or preference, but according to the Father's eternal and sovereign plan (Acts 2:23). Here, divine justice met human sin, and the spotless Lamb of God bore the recompense we deserved, satisfying the righteous demands of God's holy law. Furthermore, the call to "speak what thou knowest" finds its deepest echo in the New Testament's invitation to truly know God through Christ. We no longer speculate about God's character from a distance or through limited human wisdom, but we behold His glory and understand His nature perfectly in the face of Jesus Christ (2 Corinthians 4:6). Through Christ, we receive not only the promise of ultimate justice but also the immeasurable gift of grace and reconciliation, which allows us to approach God not with demands or accusations, but with humble trust and adoration, knowing that in Him, "all the promises of God find their Yes" (2 Corinthians 1:20). Thus, the seemingly harsh truth of Job 34:33 is transformed by the gospel into a foundation of secure hope: God's sovereign will, perfectly executed in Christ, is ultimately for our eternal good and His everlasting glory.