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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
One surviving comment on this verse from the historical church.
“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.
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Summary
Job 34:35 presents Elihu's pointed accusation against Job, asserting that Job's extensive complaints and arguments concerning God's justice stem from a profound deficiency in true understanding and divine insight. Elihu, positioning himself as a spokesperson for God's righteous perspective, critiques Job for presuming to comprehend the inscrutable ways of the Almighty, thereby emphasizing the vast and unbridgeable chasm between limited human reasoning and infinite divine knowledge.
Context
Literary Context
Job 34:35 is situated within the extended monologue of Elihu, who enters the dialogue in Job 32 after Job and his three friends have exhausted their arguments. Elihu, presented as a younger man filled with the Spirit of God, offers a fresh, more balanced perspective on Job's suffering and God's justice, aiming to correct both Job's self-righteousness and the friends' rigid dogma. Chapter 34 specifically sees Elihu defending God's absolute righteousness and omnipotence against Job's perceived accusations of injustice. He argues that God is inherently incapable of wrongdoing and that Job's suffering, while mysterious, is not arbitrary but serves a just, even if hidden, divine purpose. This particular verse functions as a direct and sharp indictment of Job's earlier assertions of innocence and his questioning of divine providence, serving as a climactic summary of Elihu's critique of Job's intellectual and spiritual posture before setting the stage for Elihu's continued exposition on God's sovereignty and wisdom.
Historical & Cultural Context
The Book of Job is set in a patriarchal, likely pre-Mosaic, period, reflecting ancient Near Eastern cultural and theological frameworks. In this milieu, suffering was often directly correlated with sin, a common theological assumption that Job's experience profoundly challenges. The concept of "wisdom" (Hebrew: חכמה, chokhmah) was paramount in this cultural setting, encompassing not merely intellectual acumen but also practical discernment, moral rectitude, and a deep understanding of the divine order of the cosmos. Elihu's critique of Job's "knowledge" (Hebrew: דעת, da'at) and "wisdom" must be understood within this cultural emphasis on discerning the divine will and living in harmonious alignment with it. The dialogue format itself is characteristic of ancient wisdom literature, where truth is explored through rigorous debate and discourse, often involving a mentor-disciple dynamic or, as here, a group of counselors attempting to grapple with a complex theological problem.
Key Themes
Job 34:35 significantly contributes to several overarching themes pervasive in the Book of Job and broader biblical wisdom literature. Firstly, it powerfully underscores the vast disparity between finite human understanding and infinite divine wisdom, a central theological tension woven throughout the entire narrative. Elihu contends that Job's words betray a profound lack of insight into God's sovereign, often inscrutable, ways, echoing the later divine pronouncements in Job 38. Secondly, the verse addresses the theme of presumption in speech, particularly when challenging the Almighty. Elihu criticizes Job for speaking rashly and without due reverence, aligning with broader biblical warnings about the power and responsibility of the tongue and the imperative for humility in discourse concerning divine matters. Finally, it reinforces the limits of human comprehension when confronted with the complexities of divine justice and providence, a motif that culminates in God's own discourse from the whirlwind, which further humbles Job and reveals the inadequacy of all human attempts to fully grasp God's ways, as seen in Isaiah 55:8-9.
Exposition and Analysis
Key Word Analysis
This term (H1847), derived from the verb yada', signifies more than mere intellectual acquaintance; it often denotes a deep, experiential understanding, discernment, or intimate familiarity. In this context, Elihu accuses Job of lacking a proper, informed grasp of God's character, His attributes, and the principles by which He governs the world. It implies a failure to truly "know" God in His ways, leading to misguided pronouncements and a flawed interpretation of his own suffering.
This word (H7919) is a primitive root verb meaning "to be (causatively, make or act) circumspect and hence, intelligent." While the KJV translates it as "wisdom" (a noun), it points to the underlying verb that describes the act or state of being prudent, discerning, or wise. Elihu's charge is that Job's words are devoid of this practical, moral, and spiritual insight—the ability to apply knowledge correctly and discern truth. It indicates a fundamental misjudgment of his own situation and God's overarching plan, a failure to act wisely or speak prudently.
Verse Breakdown
"Job hath spoken without knowledge"
This opening clause delivers Elihu's direct and cutting accusation against Job. It asserts that Job's previous speeches, particularly his protests of innocence and his questioning of God's justice and governance, were not founded upon a true, discerning understanding of God's character, His attributes, or the principles by which He governs the world. Elihu implies that Job's perspective is limited, uninformed, and therefore, fundamentally flawed.
"and his words [were] without wisdom"
This second clause functions in powerful parallelism to the first, reinforcing and intensifying the initial charge. "Wisdom" here refers to practical, moral, and spiritual insight—the ability to apply knowledge correctly and discern the deeper truths of life and God's ways. Elihu's contention is that Job's utterances lacked not only factual understanding but also the profound spiritual discernment necessary to speak appropriately about his own suffering or the mysterious workings of divine providence. His words were not merely factually incorrect in Elihu's view, but fundamentally misguided in their spiritual foundation and practical application.
Literary Devices
The verse primarily employs Parallelism, a foundational characteristic of Hebrew poetry. The phrases "without knowledge" and "without wisdom" function as a synonymous or intensifying parallel, where the second phrase reiterates and deepens the meaning of the first, emphasizing the totality of Job's perceived intellectual and spiritual deficiency in Elihu's eyes. This rhetorical device amplifies the weight of Elihu's critique. Furthermore, the verse is a direct Accusation, with Elihu pointedly addressing Job and articulating a clear, unambiguous judgment against his previous statements. There is also an element of Dramatic Irony at play; while Elihu speaks with conviction about Job's lack of wisdom, the discerning reader is aware that God will later affirm Job's righteousness (though not his perfect understanding of God's ways) and rebuke the friends for their counsel, suggesting that Elihu's "wisdom," while containing partial truths, is also incomplete and flawed in its application to Job's unique situation.
Theological and Thematic Connections
Job 34:35 serves as a profound theological statement on the inherent limitations of human understanding when confronted with divine sovereignty and the mystery of suffering. Elihu's accusation, while harsh in its delivery, contains a kernel of truth: humanity's finite intellect cannot fully grasp the infinite wisdom and purposes of God. This verse compels believers to adopt a posture of profound humility, recognizing that our perspective is always partial and that true wisdom begins with reverent awe before an inscrutable God. It cautions against presumptuous declarations or hasty judgments concerning divine providence, especially in times of profound affliction, reminding us that God's ways are infinitely higher than our ways, and His thoughts immeasurably deeper than His thoughts.
Reflection and Application
This verse challenges us to critically examine the foundation of our own pronouncements, particularly when we speak about God, His will, or the complexities of life and suffering. In an age where opinions are readily shared and theological certainty is often proclaimed without deep reflection, Job 34:35 serves as a potent reminder of the indispensable need for spiritual humility and intellectual caution. Are our interpretations of God's actions and our counsel to others truly grounded in divine revelation and genuine wisdom, or are they merely reflections of our limited human perspective, inherent biases, or even frustrated assumptions? The verse encourages a posture of reverent silence and patient trust when faced with inexplicable circumstances, prompting us to diligently seek God's wisdom through His Word and prayer, rather than relying solely on our own finite reasoning or presumptuous conclusions. It calls us to cultivate a heart that acknowledges God's incomprehensible greatness and trusts His goodness and perfect plan even when His ways are beyond our immediate grasp.
Questions for Reflection
FAQ
Was Elihu entirely correct in his assessment of Job?
While Elihu's words in Job 34:35 contain elements of profound truth regarding God's sovereignty, righteousness, and the limits of human understanding, the broader biblical narrative indicates that his assessment of Job was not entirely correct in its application. Elihu, like the other friends, operated under the flawed assumption that Job's suffering was a direct and punitive consequence of sin, a premise that God Himself later refutes. In Job 42:7, God explicitly tells Eliphaz, "My wrath is kindled against you and against your two friends, for you have not spoken of me what is right, as my servant Job has." While Job did speak rashly at times, questioning God's justice and his own suffering, his fundamental integrity and righteousness were ultimately affirmed by God. Elihu's error lay not in his theological assertions about God's character, which were largely sound, but in his presumption to fully understand God's specific reasons for Job's suffering and his overly harsh judgment of Job's character. His words serve to highlight God's greatness, but his application to Job's unique situation was ultimately flawed and incomplete.
Christ-Centered Fulfillment
The accusation in Job 34:35 that Job spoke "without knowledge" and "without wisdom" finds its ultimate resolution and profound contrast in the person and work of Jesus Christ. While humanity, in its fallen state, often speaks and acts from a place of ignorance, limited understanding, and spiritual blindness, Christ is the very embodiment of divine wisdom and perfect knowledge. He is not merely wise, but is revealed as the wisdom of God incarnate, and the one in whom all the treasures of wisdom and knowledge are hidden. Unlike Job, who wrestled with the inscrutable ways of God and questioned His justice, Jesus perfectly understood and perfectly submitted to the Father's will, even unto the ultimate suffering and death on the cross (Philippians 2:8). Furthermore, when we, like Job, are confronted with inexplicable suffering and the limits of our human comprehension, Christ offers not merely an explanation but Himself as the ultimate answer. He is the Lamb of God who takes away the sin of the world, bearing the ultimate suffering to reconcile us to God and redeem us from the curse of sin. In Him, we find not only the answer to the mystery of suffering but also the true knowledge and wisdom that lead to eternal life, for He is the way, the truth, and the life. Through faith in Christ, we are granted access to the Spirit of wisdom and revelation, enabling us to understand God's purposes far beyond our natural capacity, transforming our inherent "without knowledge" into a Spirit-empowered understanding of God's glorious and redemptive plan.