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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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“Those who have sense will say to me.” It seems that, as his friends, with the silence that they have observed, approve and ascribe to their praise the fact that they have endured those arguments that were said by him, so holy Job praises himself for what he has demonstrated with his words.
5. Lo, how he lays open that, which he was cherishing within, when, as if humbly, he allows blessed Job to speak; saying, Let men of understanding speak to me. For if blessed Job were to presume to speak, he would have disdained him, as though he could not understand his words. And, because he considered that blessed Job was unworthy not only to speak with, but even to hear, him, he immediately added, Let a wise man hear me. As if he were to say, This man is unfairly permitted to speak, who is not worthy even to hear the words of wise men. And he presently shows plainly, how contemptibly he thinks of him, saying, But Job hath spoken foolishly, and his words sound not of discipline. He believed that blessed Job had spoken without discipline, because he said, that he had been just in his doings. Eliu would perhaps be speaking truly, if the Author of discipline had not Himself agreed with what blessed Job had said of himself. For Job asserted that he had been scourged undeservedly, whom God declared also to have been smitten without reason. What haughtiness then did the voice of the sufferer utter, which did not at all differ from the sentence of the Smiter? Those persons are inconsiderately humble, who, whilst they avoid pride, ensnare themselves in falsehood. Nay rather, they show pride in their falsehood; because they set themselves up against the truth, which they abandon. For he, who states of himself good qualities, which are true, when necessity compels, the more closely is united to humility, the more he adheres also to truth. Was not Paul humble, when from zeal for the truth against false Apostles, he related to his disciples so many bold deeds concerning himself? For he would doubtless be an enemy of truth, if, by concealing his own good qualities, he had allowed the preachers of errors to gain strength.
But because proud men, in that they haughtily examine the sayings of the righteous, consider rather the surface of the words, than the order of the matters, Eliu believed that the sentiments of blessed Job had not sounded of discipline. But since the asperity of haughty men extends sometimes as far as to the severity of cursing, he immediately, as if speaking to God.
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Summary
Job 34:34 encapsulates Elihu's confident challenge to those who claim wisdom and understanding, urging them to critically engage with his arguments. Positioned within his lengthy discourse, this verse serves as a rhetorical invitation for discerning individuals to either affirm his insights or present a more compelling alternative, thereby asserting his perceived intellectual and spiritual superiority in the ongoing debate concerning divine justice and human suffering.
Context
Literary Context
This verse is situated within Elihu's extensive speeches, specifically in the latter part of his third discourse, spanning Job 34:1-37. Elihu, the youngest of Job's interlocutors, enters the debate after the three older friends (Eliphaz, Bildad, and Zophar) have exhausted their arguments and Job has continued to assert his innocence and question God's justice. Elihu claims to speak with a fresh, Spirit-inspired perspective, believing he can offer a more balanced and accurate understanding of God's ways. He criticizes the older friends for their inability to refute Job and Job himself for his perceived self-righteousness and presumption in challenging God. Elihu aims to bridge the gap between Job's complaints and the friends' rigid theology, preparing the ground for God's direct intervention in Job 38. This particular verse highlights Elihu's conviction in the soundness of his own reasoning and his desire for his words to be given serious consideration by anyone who truly possesses wisdom or discernment.
Historical & Cultural Context
The Book of Job is set in a patriarchal, pre-Mosaic era, likely in the land of Uz (possibly Edom or northern Arabia), a crossroads of ancient Near Eastern wisdom traditions. In this cultural milieu, wisdom was highly valued and often associated with age, experience, and adherence to established moral and religious principles. Public discourse and debate, particularly among wise men, were common methods for exploring truth and resolving complex issues, often taking the form of proverbs, riddles, and extended arguments. Elihu, despite his youth, challenges this convention by claiming a wisdom not derived from age but from divine inspiration. The concept of "understanding" (Hebrew: lêbâb, referring to the heart as the seat of intellect and discernment) and "wisdom" (Hebrew: châkâm, signifying practical discernment and moral insight) were central to the intellectual and spiritual life of the ancient Israelites and their neighbors. The act of "hearkening" (Hebrew: shâmaʻ) implied not just passive listening, but attentive consideration and often, obedience, reflecting the high stakes of such theological discussions.
Key Themes
Job 34:34 contributes significantly to several overarching themes within the book of Job. Firstly, it underscores The Nature of Wisdom and Understanding, a central preoccupation of the entire wisdom tradition. Elihu implies that true wisdom involves not just speaking, but also discerning listening and the ability to grasp divine principles, a theme echoed throughout the wisdom literature, such as in Proverbs 4:7. Secondly, the verse emphasizes The Importance of Listening, as the phrase "hearken unto me" highlights the active and attentive reception required to truly engage with an argument or teaching, suggesting that wisdom is gained not only by speaking but also by humbly receiving instruction. Thirdly, it functions as a Rhetorical Challenge, as Elihu uses this statement to assert his authority and perhaps to provoke a response from those who might dismiss his youth or his perspective, a bold declaration of his perceived intellectual and spiritual superiority. Finally, the verse prompts reflection on Discerning Truth, particularly how individuals assess and respond to different perspectives when searching for divine truth amidst complex human experience, a search that ultimately culminates in God's own revelation in Job 38 and Job 39.
Exposition and Analysis
Key Word Analysis
This word refers to "the heart (as the most interior organ)" and is used to denote "mind" or "understanding." It signifies not merely intellectual knowledge but a deep, intuitive comprehension and discernment, often implying moral insight and the capacity to grasp underlying principles. Elihu appeals to those who possess this profound inner faculty of discernment, urging them to apply it to his arguments.
This term describes someone who is "wise, intelligent, skillful or artful." It denotes practical wisdom, good judgment, and the ability to apply knowledge effectively in life, often in a moral, ethical, or religious context. Elihu challenges those recognized as possessing such practical wisdom to seriously engage with his perspective, implying that their wisdom should lead them to acknowledge the truth of his words.
This primitive root means "to hear intelligently," often carrying the implication of "attention, obedience, etc." More than just perceiving sound, shâmaʻ suggests active, discerning listening that leads to understanding and, frequently, a responsive action or acceptance. Elihu is not merely asking for an audience but for a careful, discerning consideration and acceptance of his words, implying that true wisdom involves a humble receptivity to truth.
Verse Breakdown
"Let men of understanding tell me"
Elihu issues a direct, almost confrontational, invitation. He challenges those who consider themselves insightful or discerning to articulate their counter-arguments or to confirm the validity of his own. This clause underscores his confidence in his position and his readiness for intellectual engagement, implying that if there is a better explanation, he is open to hearing it, though his tone suggests he doubts one exists. It is a demand for intellectual honesty and engagement.
"and let a wise man hearken unto me"
This second clause reinforces the first, shifting the emphasis from active rebuttal to active reception. Elihu calls upon those possessing practical wisdom and good judgment to not merely hear his words but to listen attentively, consider them deeply, and perhaps even to comply with or accept his reasoning. It is a demand for respectful and serious engagement with his discourse, positioning himself as a source of valuable insight that deserves careful consideration.
Literary Devices
Elihu's statement in Job 34:34 employs several potent literary devices. Primarily, it functions as a Rhetorical Challenge, where Elihu, full of youthful zeal and conviction, directly challenges his listeners—Job and the three older friends—to respond to his arguments if they claim to possess true wisdom. This is not a genuine plea for information but a bold assertion of his own perceived intellectual superiority and the unassailability of his reasoning. The use of the Imperative Mood ("Let men... tell me," "let a wise man hearken") lends an authoritative and demanding tone to his words, emphasizing his expectation that his audience should comply with his request for attention and discernment. Furthermore, there is an element of Synonymous Parallelism between the two clauses, where "men of understanding" and "wise man" refer to essentially the same category of discerning individuals, and "tell me" and "hearken unto me" both convey the idea of engaging with his words, albeit from slightly different angles (active speaking vs. active listening). This parallelism reinforces the singular demand Elihu places upon his audience: to acknowledge and engage with his wisdom.
Theological and Thematic Connections
Job 34:34, while spoken by a human character with his own flaws and presumptions, nevertheless touches upon profound theological themes concerning the nature of truth, wisdom, and divine revelation. Elihu's challenge implicitly raises the question of where true wisdom resides—is it with the aged, the experienced, or with those who claim divine inspiration? The book of Job ultimately teaches that human wisdom, however profound, is limited and often misguided when attempting to fully comprehend God's ways. True wisdom begins with the fear of the Lord and is ultimately revealed by God Himself, as demonstrated in His powerful speeches from the whirlwind. Elihu's call to "hearken" foreshadows the ultimate need for humanity to humbly listen to God's voice and accept His sovereign wisdom, which transcends all human understanding and debate. This verse, therefore, serves as a human echo of the divine call for attentive and discerning reception of truth, preparing the reader for the ultimate source of wisdom.
Reflection and Application
Elihu's assertive call in Job 34:34, though delivered with a measure of youthful arrogance, contains a timeless principle: the pursuit of truth and understanding demands both critical thinking and humble listening. In our own lives, whether in theological discourse, personal relationships, or professional settings, genuine understanding often requires us to set aside our preconceptions and truly "hearken" to others, weighing their words with discernment. This verse challenges us to consider not only from whom we seek counsel but also whether we are truly receptive to wisdom, regardless of its source or the messenger's perceived status. It reminds us that wisdom is not merely about speaking eloquently or having all the answers, but about the capacity for deep listening, discerning truth, and being willing to adjust our perspectives in light of new insights. Ultimately, while Elihu points to himself, the broader narrative of Job directs us to the ultimate source of all wisdom and understanding: God Himself, whose ways are higher than our ways, and whose truth demands our utmost attention and humble submission.
Questions for Reflection
FAQ
Was Elihu's challenge in Job 34:34 justified, given his youth and the context of the debate?
From a human perspective, Elihu's challenge was bold, bordering on arrogant, especially considering the cultural emphasis on respecting elders. He was the youngest, yet he presumed to correct both Job and his three older friends. However, the narrative suggests that Elihu, unlike the others, was genuinely moved by the Spirit of God (as implied in Job 32:8), and his speeches do move the debate forward, preparing the way for God's direct intervention. While his tone might be off-putting, his underlying message contained elements of truth that were necessary for the progression of the narrative and the eventual revelation of God's sovereignty in Job 38.
Christ-Centered Fulfillment
Job 34:34, with Elihu's call for "men of understanding" and "wise men" to "hearken" to him, finds its ultimate and perfect fulfillment in Jesus Christ. While Elihu, a fallible human, sought to present his own wisdom, Christ is the very embodiment of divine wisdom and understanding. The Apostle Paul declares that in Christ "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He is the eternal Word, through whom all things were made, the one who was "with God" and "was God" from the beginning (John 1:1-3). Unlike Elihu, who merely claimed divine inspiration, Jesus is the divine wisdom incarnate, the ultimate teacher who speaks with unparalleled authority. His call to "hearken" is not a challenge for debate, but a gracious invitation: "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). The "wise men" of all ages are called not to tell Christ, but to listen to Him, for He is the one whom the Father Himself commands us to "listen to Him!" (Matthew 17:5). In Christ, the search for true understanding and wisdom, which consumed Job and his friends, is finally satisfied, for He is the perfect revelation of God's character and purposes, the one in whom all divine truth is perfectly expressed (Hebrews 1:1-2).