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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
Two Centuries of 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.
He did not say, in an iniquitous and impious manner, but “for a long time,” showing that we must not argue with God for a long time. If, when we are in the presence of a king, we do not dare argue with him for a long time, even more so we must behave before God.
12. He accuses him of having deserved scourges for his sins, and of having sinned after the scourges. But the Lord judges far otherwise, Who both asserts that he was scourged without reason, and conferred on him double goods, after his scourges. Blessed Job, then, is proved to have spoken without sin, whom rewards follow after his speech. Because, therefore, Eliu, when speaking in the Lord’s defence, thinks of blessed Job differently from the Lord, he is at variance with the truth, while multiplying, as it were, his words in behalf of the truth. It follows,
Let him be bound meanwhile amongst us, and then let him provoke God to judgment with his words.
13. As though he were saying, Let him know from our assertion, that he is by no means able to bear the examination of God. And, because haughty men strive to say not only foolish, but also many, things, the verse which follows is frequently well introduced respecting him.
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Summary
Job 34:37 encapsulates Elihu's severe indictment of Job, portraying him as not merely suffering but actively escalating his perceived initial sin through defiant rebellion. Elihu accuses Job of publicly demonstrating contempt through a physical gesture and relentlessly multiplying his words against God, thereby compounding his transgressions and justifying his ongoing affliction in Elihu's theological framework.
Context
Literary Context
Job 34:37 is positioned within Elihu's extensive discourse, which spans from Job 32 to Job 37. Elihu, a younger man, steps into the debate after Job and his three friends have exhausted their arguments, claiming to possess a superior understanding of divine justice. His speeches are characterized by a strong defense of God's righteousness and sovereignty, often portraying suffering as a disciplinary tool rather than solely punitive. In chapter 34, Elihu directly addresses Job, accusing him of speaking presumptuously and challenging God's integrity. Verse 37 serves as a climactic summary of Elihu's condemnation, asserting that Job's response to his trials has transformed into outright rebellion, thereby, in Elihu's view, validating his continued suffering. This accusation follows Elihu's earlier assertion that Job "hath spoken without knowledge, and his words were without wisdom" in Job 34:35.
Historical & Cultural Context
In the ancient Near East, public conduct and the concepts of honor and shame were profoundly significant. A public gesture like "clapping hands" (Hebrew: saphaq) could carry various meanings depending on the context, but in a disputational or judicial setting, especially when directed "among us" and linked to "rebellion" and "words against God," it strongly conveyed derision, scorn, or defiant challenge. It was a powerful non-verbal communication of contempt or even triumphalism over an opponent. Furthermore, speaking "against God" was considered an extremely grave offense, often verging on blasphemy, which could incur severe social, religious, and even legal repercussions in societies where divine authority was absolute and revered. Elihu's accusation, therefore, is not merely a personal critique of Job but a public denouncement of his perceived spiritual and social transgression, casting it as a serious theological charge.
Key Themes
Elihu's speech, particularly Job 34:37, encapsulates several pivotal themes within the book of Job. Firstly, it underscores the theme of compounding sin, where Elihu argues that Job's reaction to his affliction has exacerbated his spiritual state, transforming legitimate lament into active rebellion against God. Secondly, the verse introduces the theme of open contempt and defiance, vividly conveyed by the act of "clapping hands," which Elihu interprets as Job's public, scornful display of his attitude towards God's actions. This is contrasted sharply with a posture of humble submission. Thirdly, the phrase "multiplieth his words against God" highlights the theme of unbridled and blasphemous speech. Throughout the narrative, Job has indeed voiced numerous complaints and questions concerning God's justice and governance, as seen in passages like Job 13:3 and Job 23:3-4. Elihu perceives this extensive verbal outpouring as an offensive, persistent assault on divine character. Finally, the core accusation of "addeth rebellion" brings to the forefront the profound theme of rebellion against divine sovereignty, a most serious charge in biblical thought, implying a deliberate act of insubordination against God's rightful rule and wisdom.
Exposition and Analysis
Key Word Analysis
This term (H6588) denotes a deliberate transgression, a revolt, or a breaking of covenant. It is a strong word for sin, often implying a willful act against an authority or an established order, moving beyond mere error to active defiance. Elihu employs it to elevate Job's complaints from simple grumbling to a conscious, active defiance of God's sovereignty and justice, suggesting Job has crossed a critical line.
This verb (H5606) means "to strike" or "to clap." While it can signify various actions such as striking hands in despair, agreement, or joy, in this specific context, especially when juxtaposed with "rebellion" and "words against God," it powerfully conveys an act of scorn, derision, or triumphant defiance. Elihu interprets Job's physical gesture as a public display of contempt, perhaps mocking God or those who would defend Him.
Meaning "to increase" or "to augment" (H7235), this word highlights the persistent, excessive, and growing nature of Job's verbal protests. It suggests that Job is not merely speaking, but speaking much and repeatedly against God, amplifying his perceived offense to an unacceptable degree, indicating a relentless verbal assault.
Verse Breakdown
"For he addeth rebellion unto his sin"
Elihu asserts that Job's current suffering, which Elihu implicitly views as a consequence of sin or a divine disciplinary measure, has been compounded by a new, more egregious offense: active rebellion. This implies that Job's initial "sin" (whatever Elihu perceives it to be) has been escalated by his defiant response to his trials, transforming passive suffering into active insubordination against God's will and wisdom. Elihu sees Job's attitude as a deliberate choice to oppose God.
"he clappeth [his hands] among us"
This clause describes a public, physical manifestation of Job's perceived defiance. Elihu interprets this gesture as one of scorn, derision, or even a triumphant challenge, performed openly "among us" (i.e., in the presence of Elihu and the other friends, perhaps even in the presence of God, metaphorically). It suggests an attitude of contempt, perhaps a mocking affirmation of his own perceived righteousness in the face of God's actions, or a dismissive gesture towards his accusers and their arguments.
"and multiplieth his words against God"
This final accusation points to the sheer volume, persistence, and escalating nature of Job's complaints and challenges directed at God. Throughout the preceding chapters, Job has indeed voiced numerous strong questions regarding God's justice, His silence, and the apparent randomness of suffering. Elihu views this extensive verbal outpouring not as honest lament or questioning, but as a relentless, defiant, and ultimately blasphemous assault on God's character and governance.
Literary Devices
Job 34:37 is a potent example of Accusation, as Elihu directly levels a severe charge against Job's character and conduct, aiming to discredit his claims of innocence. The verse employs Hyperbole in Elihu's description of Job's actions, exaggerating his complaints into full-blown "rebellion" and "multiplied words against God" to underscore the gravity of the perceived offense and to paint Job in the worst possible light. The phrase "he clappeth [his hands]" functions as powerful Symbolism, where a physical gesture represents a deeper spiritual attitude of scorn, defiance, or contempt, making Job's perceived insolence palpable. This gesture also contributes to the vivid Imagery of a public display of insolence and disrespect. Elihu's entire speech, of which this verse is a part, is characterized by a strong sense of Irony, as his confident pronouncements about God's justice and Job's sin are later shown to be incomplete and, in some respects, inaccurate compared to God's own assessment of Job.
Theological and Thematic Connections
Elihu's accusation in Job 34:37, while ultimately proven to be an incomplete and flawed assessment of Job's character by God Himself, nonetheless highlights a crucial theological truth: the profound seriousness of rebellion against God and the danger of allowing suffering to corrupt one's attitude towards divine sovereignty. It serves as a warning against adopting a posture of defiance, scorn, or excessive complaint that crosses the line from honest lament into outright insubordination. The verse implicitly raises questions about the appropriate human response to unexplainable suffering, emphasizing the need for humility and trust even when God's ways seem inscrutable. While Job's integrity is later vindicated, Elihu's words remind us that our words and attitudes during trials are not inconsequential; they reveal the true posture of our hearts towards God and can either draw us closer to Him or push us further away.
Reflection and Application
Job 34:37, though stemming from a flawed human argument, offers a profound opportunity for self-reflection on our own responses to adversity. When faced with trials, pain, or perceived injustice, it is natural and even biblical to question, lament, and cry out to God. However, Elihu's accusation, even if misdirected at Job, challenges us to discern the fine line between honest wrestling with God in faith and slipping into a spirit of rebellion or defiant contempt. Do our words, whether spoken aloud or in the privacy of our hearts, reflect a posture of ultimate trust in God's goodness and sovereignty, even when we don't understand His ways? Or do they devolve into bitter accusations, self-justification, or a public display of resentment and defiance? This verse prompts us to examine whether our suffering leads us closer to God in humble dependence, or if it tempts us to "add rebellion" by questioning His character, dismissing His authority, or multiplying words of complaint that betray a fundamental lack of faith. It calls us to cultivate a heart that, like Job's at the end of the book, can say, "I know that you can do all things; no purpose of yours can be thwarted" (Job 42:2), even after immense suffering and unanswered questions.
Questions for Reflection
FAQ
Is Elihu's assessment of Job accurate according to the rest of the book of Job?
No, Elihu's assessment of Job in Job 34:37 and throughout his speeches is ultimately proven to be inaccurate and incomplete by God Himself. While Job did utter strong complaints and questions against God, expressing his pain and confusion, the book's overarching message is that Job remained righteous and did not sin in his suffering, nor did he curse God. God later rebukes Job's friends (and implicitly Elihu, though not by name) for not speaking rightly about Him, while commending Job: "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" (Job 42:7). Elihu represents a conventional, rigid theology that assumes all suffering is a direct consequence of sin, failing to grasp the deeper purposes of God's testing, His sovereign plan, and the reality of undeserved suffering.
What does "he clappeth [his hands] among us" mean in this specific context?
In this context, Elihu interprets the act of "clapping hands" (Hebrew: saphaq) as a gesture of scorn, derision, or defiant contempt. It's a public act, performed "among us" (i.e., in the presence of Elihu and the other friends), signifying Job's perceived insolence or mocking attitude towards God's justice or even towards his accusers. It suggests a brazen, unrepentant stance rather than one of humility or submission. While clapping hands can have other meanings (e.g., despair, joy, agreement, or even a sign of judgment in other biblical contexts like Ezekiel 21:17), Elihu's use here is clearly pejorative, painting Job as openly defiant and disrespectful.
Does this verse condemn all questioning or lamenting of God in times of suffering?
No, this verse does not condemn all questioning or lamenting of God during suffering. The Psalms, for instance, are filled with honest, often raw, cries of lament and questioning directed at God (e.g., Psalm 13:1-2). The key distinction Elihu attempts to make (though he misapplies it to Job) is between genuine, faith-filled lament that still trusts God's character and sovereignty, and a defiant, rebellious attitude that challenges God's authority and goodness with contempt. Job's laments, though strong and at times bordering on despair, ultimately stemmed from a desire for vindication from God, not a rejection of Him. Elihu, however, misinterpreted Job's words as outright rebellion. The Bible encourages us to bring our whole selves, including our pain, confusion, and questions, to God, but always with a heart that ultimately seeks His will and trusts His sovereign wisdom, even when His ways are inscrutable.
Christ-Centered Fulfillment
While Job 34:37 is Elihu's flawed accusation against Job, it powerfully underscores the perfect submission and innocent suffering of Jesus Christ, the ultimate righteous sufferer. Elihu condemns Job for "adding rebellion unto his sin" and "multiplying his words against God," implying a defiant and contemptuous spirit. In stark contrast, Jesus, the true Lamb of God, never "added rebellion" to any sin, for He was utterly without sin (2 Corinthians 5:21). When faced with unimaginable suffering, unjust accusations, and the weight of the world's sin, He did not "clap His hands" in defiance or multiply words against God, but instead submitted perfectly to the Father's will, even to the point of death on a cross (Philippians 2:8). He remained silent before His accusers, fulfilling ancient prophecy (Isaiah 53:7), and His only cry from the cross was one of ultimate dependence and identification with humanity's brokenness: "My God, my God, why have you forsaken me?" (Matthew 27:46). Christ's suffering was not for His own rebellion, but for ours. He bore the full weight of humanity's sin and rebellion against God, offering Himself as the perfect, atoning sacrifice to reconcile us to the Father (Romans 5:8). Through His perfect obedience and suffering, we are freed from the condemnation of our own rebellious words and actions, finding grace to endure our trials with faith, not defiance, knowing that in Him, our ultimate vindication, redemption, and eternal hope are secured (Hebrews 4:15-16).