Job 34:36

KJV

My desire [is that] Job may be tried unto the end because of [his] answers for wicked men.

KJV (with Strong's)

My desire {H15}{H1} is that Job {H347} may be tried {H974} unto the end {H5331} because of his answers {H8666} for wicked {H205} men {H582}.

Complete Jewish Bible

"I wish Iyov would be kept on trial forever, because he answers like wicked men.

Berean Standard Bible

If only Job were tried to the utmost for answering like a wicked man.

American Standard Version

Would that Job were tried unto the end, Because of his answering like wicked men.

Commentary

### SUMMARY
Job 34:36 captures Elihu's stern declaration regarding Job's prolonged suffering. As the youngest of Job's interlocutors, Elihu asserts that Job's trials should continue indefinitely, or "unto the end," because of what Elihu perceives as Job's defiant, self-righteous, and impious responses. He believes Job's words align him with wicked men who question God's justice and sovereignty, thereby necessitating further divine scrutiny and discipline to expose and purge his perceived iniquity.

### CONTEXT
* **Literary Context:** Elihu's discourse begins in [Job 32](/job/32 "Job 32 - Elihu's Anger and Introduction"), where he expresses his frustration with both Job and the three older friends for their inability to resolve the theological deadlock. He claims to speak with divine inspiration, offering a fresh perspective on suffering that emphasizes God's righteousness and pedagogical use of affliction. Chapter 34 is a continuation of Elihu's lengthy argument, where he systematically defends God's justice against Job's perceived accusations. He argues that God is too great to be unjust and that suffering often serves as a corrective or refining process. This particular verse, [Job 34:36](/job/34-36 "Job 34:36 - Elihu's Desire for Job's Continued Testing"), serves as a climactic statement of Elihu's judgment, expressing his desire for Job's trial to persist until Job's character is fully exposed and rectified in Elihu's eyes. It sets the stage for Elihu's continued pronouncements on God's omnipotence and Job's perceived culpability.

* **Historical & Cultural Context:** The Book of Job is a masterpiece of ancient Near Eastern wisdom literature, grappling with the profound question of suffering, particularly innocent suffering, within a framework of divine justice. In the ancient world, a dominant theological paradigm, often referred to as retribution theology, posited a direct correlation between righteousness and prosperity, and wickedness and suffering. Job's friends, including Elihu, largely operate within this framework, struggling to reconcile Job's apparent righteousness with his immense suffering. Elihu, while presenting himself as more nuanced, still adheres to the idea that suffering is primarily a consequence of sin or a means of discipline. The cultural expectation was that a person experiencing such calamity must have committed some grievous sin, and the role of "friends" was often to persuade the sufferer to confess. Elihu's desire for Job to be "tried unto the end" reflects this cultural understanding of divine judgment and the belief that intense suffering could serve as a crucible for purification or revelation of hidden sin.

* **Key Themes:** [Job 34:36](/job/34-36 "Job 34:36 - Elihu's Desire for Job's Continued Testing") contributes significantly to several overarching themes in the Book of Job. Firstly, it underscores the theme of **Divine Justice and Sovereignty**, as Elihu vehemently defends God's absolute righteousness and omnipotence, asserting that God cannot act unjustly. Elihu's argument, though flawed in its application to Job, reflects a deep conviction in God's perfect governance, a theme echoed in God's later speeches from the whirlwind in [Job 38-41](/job/38 "Job 38 - God's First Speech"). Secondly, the verse highlights **Suffering as Discipline and Refinement**. Elihu views Job's continued affliction not as random, but as a necessary process to expose and purge his perceived self-righteousness and defiance, aligning with a biblical concept of suffering as a means of spiritual growth and purification (e.g., [Hebrews 12:5-11](/hebrews/12-5 "Hebrews 12:5-11 - God's Discipline")). Finally, the phrase "answers for wicked men" emphasizes **The Danger of Ungodly Speech**. Elihu strongly condemns Job's complaints and self-defense, equating them with the words of those who rebel against God, thereby underscoring the profound biblical emphasis on the power and responsibility of our words before God, a theme prevalent throughout wisdom literature (e.g., [Proverbs 18:21](/proverbs/18-21 "Proverbs 18:21 - The Power of the Tongue")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Tried (Hebrew, _bachan'_):** This Hebrew verb (בָּחַן) carries the meaning of to test, prove, examine, or scrutinize. It is often used in the context of assaying metals to refine them, implying a process of purification or determining genuineness. In Elihu's mouth, it signifies a rigorous, perhaps even painful, examination designed to expose Job's true character and, in Elihu's view, his hidden iniquity or self-righteousness. The phrase "unto the end" intensifies this, suggesting a complete and exhaustive process until the desired outcome (Job's confession or purification) is achieved.
* **Answers for wicked men (Hebrew, _teshuvot le'anshei aven'_):** This phrase (תְּשֻׁבֹת לְאַנְשֵׁי אָוֶן) is highly condemnatory. `Teshuvot` means "answers" or "responses," while `anshei aven` translates literally to "men of iniquity" or "men of wickedness." Elihu is accusing Job not just of speaking foolishly, but of speaking in a manner characteristic of those who practice evil or rebellion against God. He perceives Job's protests of innocence and his questioning of God's justice as aligning him with the ungodly, thereby justifying the continuation of his severe trials. This highlights Elihu's profound misjudgment of Job's heart, despite his accurate theological premise that God is just.

#### Verse Breakdown
* **"My desire [is that] Job may be tried unto the end":** Elihu expresses a strong personal wish or conviction. He believes that Job's suffering, which has been prolonged and intense, should not cease but rather continue to its full conclusion. The purpose of this continued "trying" (testing or examining) is, in Elihu's mind, to thoroughly expose Job's character, particularly what Elihu perceives as Job's hidden flaws, self-righteousness, or rebellious spirit. It implies a process of purification or revelation, much like a refiner's fire.
* **"because of [his] answers for wicked men":** This clause provides Elihu's justification for his desire. He attributes Job's need for further testing directly to Job's responses to his suffering and his friends' accusations. Elihu views Job's words—his complaints, his assertions of innocence, and his challenges to God's justice—as being akin to the speech of impious or rebellious individuals. He sees Job's verbal defense as evidence of a wicked heart, deserving of continued divine scrutiny and discipline.

#### Literary Devices
Elihu's statement in [Job 34:36](/job/34-36 "Job 34:36 - Elihu's Desire for Job's Continued Testing") employs several literary devices. There is clear **Accusation**, as Elihu directly charges Job with speaking like "wicked men," a severe indictment in the context of the book. This accusation also contains elements of **Hyperbole**, as Elihu exaggerates the nature of Job's complaints, perhaps to underscore the gravity of questioning God. The concept of being "tried unto the end" functions as a **Metaphor** for a refining process, where suffering is the crucible intended to purify or reveal true character. This metaphor is common in biblical wisdom literature. Furthermore, from the broader narrative perspective of the Book of Job, Elihu's certainty and desire for Job's continued suffering introduces a layer of **Dramatic Irony**. The reader knows, and God later confirms, that Job is righteous, and his suffering is not a direct result of personal sin. Elihu's confident pronouncements, therefore, stand in stark contrast to the divine reality, highlighting the limitations of human wisdom in discerning God's complex purposes.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's assertion in [Job 34:36](/job/34-36 "Job 34:36 - Elihu's Desire for Job's Continued Testing"), while ultimately a flawed human judgment of Job's specific situation, nonetheless touches upon profound biblical themes concerning God's sovereignty, the nature of testing, and the significance of our words. The idea that God "tries" or tests His people for a purpose is a consistent thread throughout Scripture, often for purification, strengthening faith, or revealing true character, even if not always as a direct punishment for sin. Elihu's error lies in his rigid application of retribution theology to Job's unique case and his presumption to fully understand God's motives. However, his strong emphasis on God's justice and the seriousness of human speech resonates with the broader biblical witness that God is righteous in all His ways and that our words carry significant weight before Him. The verse thus invites reflection on how we respond to trials and the kind of language we employ when wrestling with divine providence.

* [1 Peter 1:6-7](/1_peter/1-6 "1 Peter 1:6-7 - Trials Refine Faith")
* [James 1:2-4](/james/1-2 "James 1:2-4 - Joy in Trials")
* [Proverbs 10:19](/proverbs/10-19 "Proverbs 10:19 - Wisdom in Speech")

### REFLECTION AND APPLICATION
Elihu's desire for Job to be "tried unto the end" serves as a potent reminder that our responses to suffering are critically important. While God's purposes in allowing trials are multifaceted and often beyond our comprehension, our attitudes and words during such times reveal much about our faith and trust in Him. Do we, like Elihu accused Job, align ourselves with those who complain bitterly against God, or do we seek to understand His hand, even when it is heavy? This verse challenges us to examine our own hearts when affliction strikes, considering whether our words reflect humility, patience, and continued trust in God's goodness, or if they betray a spirit of accusation, self-pity, or rebellion. It also prompts us to be cautious in judging others' suffering, recognizing that human wisdom, even well-intentioned, often falls short of divine understanding. Ultimately, our aim should be to emerge from trials with a purer faith, not a hardened heart, trusting that God's ultimate purpose is always our good and His glory.

#### Questions for Reflection
* **How do my words and attitudes reflect my understanding of God's justice when I face trials?**
* **In what ways might my "answers" or complaints align me with a perspective contrary to God's truth?**
* **How can I cultivate a heart that trusts God's sovereignty and wisdom, even when His purposes in suffering are unclear to me?**
* **What might it mean for me to be "tried unto the end" in a way that leads to spiritual refinement rather than bitterness?**

### FAQ
**Is Elihu's assessment of Job in Job 34:36 accurate from God's perspective?**

Answer: No, not entirely. While Elihu correctly defends God's absolute justice and the principle that suffering can serve as discipline or a test, his specific application to Job is flawed. God Himself declares Job to be "blameless and upright" (e.g., [Job 1:8](/job/1-8 "Job 1:8 - God's Praise for Job")). Elihu, like the other friends, operates under the assumption that Job's suffering must be a direct consequence of his sin or a necessary refining process due to his "wicked" words. However, the book's prologue reveals that Job's suffering was a test of his integrity, initiated by Satan and permitted by God, not a punishment for specific iniquity. God's later vindication of Job in [Job 42:7-8](/job/42-7 "Job 42:7-8 - God Rebukes Job's Friends") explicitly rebukes the friends, including Elihu by implication, for not speaking "what is right" about Him, highlighting the limitations of their human theological framework.

**What does it mean for Job to be "tried unto the end"?**

Answer: From Elihu's perspective, "tried unto the end" (Hebrew: *bachan*) implies a thorough and complete process of testing, examination, or purification. It suggests that Job's suffering should continue until his true character is fully revealed, his perceived self-righteousness is broken, and he acknowledges his supposed sin. Elihu believes this intense scrutiny is necessary because Job's responses have been defiant and akin to those of "wicked men." It's a desire for the trial to run its full course, achieving its intended (in Elihu's mind) purpose of exposing and correcting Job's spiritual state. While Elihu's specific judgment of Job is incorrect, the broader biblical concept of God testing His people to refine their faith is a valid one (e.g., [Deuteronomy 8:2](/deuteronomy/8-2 "Deuteronomy 8:2 - God's Testing of Israel")).

### CHRIST-CENTERED FULFILLMENT
While Elihu's counsel to Job is ultimately incomplete and misapplied, the concept of being "tried unto the end" finds its ultimate and perfect fulfillment in Jesus Christ. Unlike Job, who was righteous but still a sinner, Jesus was perfectly righteous and without sin, yet He was "tried unto the end" in a way no human could ever endure. He faced the ultimate test of obedience and suffering, enduring the cross not for His own sin, but as the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). His "answers" were never for wicked men, but always in perfect submission to the Father's will, even unto death ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). Christ's suffering was the ultimate trial that fully exposed His perfect love and obedience, securing salvation for all who believe. Through His complete endurance of the trial, He became the [author of eternal salvation to all who obey Him](/hebrews/5-9 "Hebrews 5:9 - Christ, the Source of Salvation"). Thus, while Elihu wished for Job's suffering to continue to expose sin, Christ's suffering "unto the end" was the means by which sin was atoned for, allowing us, though once wicked, to be declared righteous in Him ([Romans 5:19](/romans/5-19 "Romans 5:19 - Righteousness Through Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 12:6

¶ The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth [abundantly].

Psalms 26:2

Examine me, O LORD, and prove me; try my reins and my heart.

Job 34:8

Which goeth in company with the workers of iniquity, and walketh with wicked men.

Job 34:9

For he hath said, It profiteth a man nothing that he should delight himself with God.

Psalms 17:3

Thou hast proved mine heart; thou hast visited [me] in the night; thou hast tried me, [and] shalt find nothing; I am purposed [that] my mouth shall not transgress.

Job 24:1

¶ Why, seeing times are not hidden from the Almighty, do they that know him not see his days?

Job 22:15

¶ Hast thou marked the old way which wicked men have trodden?