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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 34:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, Co1 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, Job 34:3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, Job 34:4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out.
II.He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them.
1.He recites the words which Job had spoken, as nearly as he can remember.
(1.)He had insisted upon his own innocency. Job hath said, I am righteous (Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? Job 34:6. Job had spoken to this purport, My righteousness I hold fast, Job 27:6.
(2.)He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, Job 27:2.
(3.)He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, Job 16:16, Job 16:17.
(4.)He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (Job 34:9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal 3:14. This Elihu gathers as Job's opinion, by an innuendo from what he said (Job 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame.
2.He charges Job very high upon it. In general, What man is like Job? Job 34:7. "Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?" He represents him,
(1.)As sitting in the seat of the scornful: "He drinketh up scorning like water," that is, "he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections." Or, "He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them." Or, as some explain it, "By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side." We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish, Psa 39:8.
(2.)As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (Job 34:8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, Job 34:9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God's children (Psa 72:13, Psa 72:14), but gratifies his enemies, and says as they say.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
40. But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart.
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Summary
Job 34:4 presents Elihu's foundational invitation to his audience—Job and his three friends—to engage in a collective and rational assessment of divine justice and human suffering. Having patiently observed the impasse in their prolonged debate, Elihu interjects with a call for dispassionate discernment. He proposes that they collaboratively seek a clearer understanding of what is truly right and good in God's eyes, thereby setting the stage for his subsequent elaborate argument concerning God's sovereignty, righteousness, and the multifaceted purposes of suffering. This verse encapsulates Elihu's conviction that truth, particularly regarding God's intricate ways, can be attained through careful consideration and shared wisdom, moving beyond the flawed assumptions and emotional appeals that have characterized the preceding dialogues.
Context
Literary Context
Job 34:4 initiates Elihu's third and most extensive speech, spanning from Job 34:1 to Job 34:37. This follows his initial intervention in Job 32 and a more focused address in Job 33. Elihu has expressed his profound frustration with the inability of Job and his three friends—Eliphaz, Bildad, and Zophar—to provide a satisfactory explanation for Job's suffering or to adequately vindicate God's justice, as highlighted in Job 32:1-5. He positions himself as speaking with a fresh, divinely inspired perspective, unburdened by the biases of age or tradition, a claim he articulates in Job 32:6-9. Therefore, this verse functions as a direct and earnest appeal to his audience to set aside their preconceived notions and engage in a communal, objective search for truth concerning God's governance and His dealings with humanity.
Historical & Cultural Context
The narrative of the book of Job is situated in the land of Uz, a geographical location likely to the east of Israel, suggesting a non-Israelite cultural setting. This context reflects the broader ancient Near Eastern wisdom tradition, where profound philosophical and theological debates concerning justice, suffering, and the very nature of God were common and highly valued. Such discussions typically involved respected elders and wise men, and the act of "choosing judgment" and "knowing what is good" would have been understood as a serious intellectual, moral, and spiritual endeavor. The concepts of divine justice (mishpat) and goodness (tov) were central to the prevailing worldview, which often linked prosperity to righteousness and suffering to sin. Elihu, despite his youth, boldly asserts his right to speak, not based on age or experience, but on what he claims is divine inspiration, thereby challenging the traditional hierarchy of wisdom and introducing a new dynamic to the discourse.
Key Themes
Job 34:4 serves as a crucial entry point for several key themes that Elihu meticulously develops throughout his extensive discourse. Foremost among these is the pursuit of discernment, emphasizing the active, deliberate, and rigorous engagement required to comprehend complex moral and theological truths. Elihu urges a move beyond superficial assumptions to a deeper, more accurate grasp of divine principles. Another significant theme introduced is collective reasoning, as Elihu proposes a shared endeavor to arrive at truth, suggesting that genuine wisdom can be collaboratively sought and attained, even if he ultimately believes he possesses the correct answers. Fundamentally, the verse grapples with the profound nature of justice and goodness, particularly as they pertain to God's character and actions in the world. Elihu's overarching aim is to vigorously defend God's absolute righteousness and the integrity of His governance, asserting that God is never unjust or wicked, a point he elaborates on in subsequent verses such as Job 34:10-12. This aligns with the broader biblical understanding of God's perfect work and just ways, as powerfully articulated in passages like Deuteronomy 32:4.
Exposition and Analysis
Key Word Analysis
This word (H4941) carries a rich semantic range, encompassing not merely a legal verdict but also the broader concepts of justice, right ruling, an established custom or ordinance, and the entire system of divine or human law. It refers to what is inherently right, fair, and orderly, including the act of judging, the place of judgment, the suit, the crime, and the penalty. Elihu is not suggesting that they invent a new standard of judgment, but rather that they discern, understand, and align themselves with the existing, divinely established standard of rectitude, particularly concerning God's actions and governance.
The Hebrew word (H3045) signifies more than mere intellectual apprehension; it implies a deep, experiential, and often relational knowledge. It encompasses understanding, discerning, being aware, and even acknowledging. In this context, Elihu is inviting his audience to move beyond theoretical or superficial understanding to a profound, comprehensive grasp of what is good, particularly as it relates to God's character and His dealings with humanity. It suggests a process of diligent inquiry and discovery.
This versatile Hebrew word (H2896) denotes what is morally upright, beneficial, pleasing, proper, excellent, beautiful, or prosperous. It refers to a state of moral and ethical perfection, as well as that which brings welfare and flourishing. In this verse, Elihu is inviting his audience to understand what is truly good in God's eyes, especially as it relates to His governance of the world and His interactions with humanity, including the perplexing reality of suffering. It implies a search for a divinely defined goodness, not a subjective human one.
Verse Breakdown
"Let us choose to us judgment"
This clause functions as an imperative invitation, urging a deliberate and active decision. The verb "choose" (H977, bâchar) implies careful selection, discernment, and a conscious act of embracing. Elihu is calling for a conscious act of aligning oneself with and applying the standard of divine justice (mishpâṭ) rather than relying on flawed human perceptions, emotional reactions, or preconceived notions. It is a call to intellectual and spiritual engagement with the concept of righteousness as defined by God.
"let us know among ourselves what [is] good"
This clause extends the invitation to a collaborative pursuit of understanding. The verb "know" (H3045, yâdaʻ) implies not merely intellectual apprehension but a deep, comprehensive, and perhaps even experiential comprehension. The phrase "among ourselves" emphasizes a shared, communal effort, suggesting that truth can be collectively sought and discerned. Elihu proposes that by pooling their understanding and reasoning together, they might arrive at a more accurate perception of what is truly "good" (ṭôwb), especially in relation to God's character and His actions in the world, moving beyond individual biases.
Literary Devices
Elihu's opening statement in Job 34:4 skillfully employs several literary devices to establish his rhetorical approach and compel his audience's engagement. The prominent use of the Imperative Mood ("Let us choose," "let us know") creates a sense of urgency and direct address, compelling his audience to participate actively in his proposed deliberation rather than remaining passive. This is further reinforced by Hortatory Language, which is designed to encourage, exhort, and invite collective action and shared intellectual effort. The verse also functions as a subtle Rhetorical Question in its broader context, implicitly asking, "Are we not capable of discerning truth and goodness together?" even as it presents an explicit invitation. Furthermore, the pairing of "judgment" (mishpâṭ) and "good" (ṭôwb) forms a Merism, where two complementary terms are used to represent a complete, comprehensive concept—in this case, the full scope of moral and divine rectitude. This suggests a holistic search for understanding both the legal/just aspects and the ethical/beneficial aspects of God's ways.
Theological and Thematic Connections
Job 34:4, while part of Elihu's extended, albeit ultimately incomplete, attempt to explain Job's suffering, nonetheless highlights a crucial and enduring theological principle: the profound importance of discerning God's character and His ways. Elihu correctly asserts that understanding God's justice (mishpâṭ) and goodness (ṭôwb) is paramount when grappling with life's complexities and apparent contradictions. His call to "choose judgment" and "know what is good" underscores the human responsibility to actively seek wisdom and align with divine standards, rather than passively accepting or rejecting them based on limited human perspective. While Elihu's specific application to Job's situation is later proven by God to be incomplete, his emphasis on God's inherent righteousness and the human need for diligent discernment resonates deeply with the broader biblical narrative of seeking God's wisdom in all circumstances, recognizing His perfect nature.
Reflection and Application
Job 34:4 offers profound and enduring wisdom for how believers should approach complex issues, particularly those involving suffering, divine justice, and the often-mysterious character of God. It encourages us to move beyond superficial or emotional reactions and engage in a thoughtful, deliberate, and prayerful pursuit of truth. In an age often characterized by hasty judgments, polarized opinions, and a tendency to dismiss what we don't immediately understand, Elihu's invitation to "choose judgment" and "know what is good" serves as a timeless call to intellectual humility and spiritual discernment. It reminds us that understanding God's ways requires careful consideration of His revealed Word, prayerful reflection, and often, the wisdom gained through humble dialogue and collaborative reasoning within the community of faith. Rather than simply accepting or rejecting difficult truths about God, we are challenged to actively seek to comprehend the inherent justice and goodness of God, even when His actions or our circumstances are beyond our full human understanding. This process of discernment is not about inventing truth, but about aligning ourselves with the eternal, unchanging standards established by our perfectly righteous and good God.
Questions for Reflection
FAQ
What is the significance of Elihu's role in the book of Job, especially in light of Job 34:4?
Elihu's role is highly significant as he represents a "fourth voice" in the debate, offering a perspective distinct from both Job's passionate self-defense and the friends' rigid, traditional theology of retribution. In Job 32:6-9, he claims to speak with divine inspiration, suggesting he has a fresh, more accurate understanding of God's ways. Job 34:4 is crucial because it sets the intellectual and spiritual tone for his entire discourse, inviting a rational, collective search for truth about God's justice and goodness. While Elihu ultimately does not fully grasp the unique, testing nature of Job's suffering, his emphasis on God's absolute sovereignty, the educational and refining purposes of suffering, and the need for repentance (even for Job's self-righteousness) anticipates God's own speech from the whirlwind in Job 38 and provides a theological bridge between the human arguments and divine revelation. He correctly asserts God's absolute righteousness, even if his application to Job's specific situation is flawed and incomplete.
Christ-Centered Fulfillment
While Elihu's earnest call in Job 34:4 to "choose judgment" and "know what is good" is deeply rooted in the Old Testament context of discerning God's ways and character, its ultimate fulfillment, clarity, and accessibility are profoundly found in Jesus Christ. Jesus Christ is the perfect embodiment of God's divine judgment and goodness. He perfectly understood and flawlessly lived out God's will, demonstrating what is truly "good" through His life of unwavering obedience, sacrificial love, and righteous acts, revealing the Father to us (as seen in John 14:9). Furthermore, Christ is the ultimate standard and executor of "judgment," for "the Father judges no one, but has given all judgment to the Son" (John 5:22). Through His atoning work on the cross and His resurrection, He provides the singular means for humanity to be reconciled to a holy God, allowing us to genuinely "know what is good" by receiving His Holy Spirit, who guides us into all truth (John 16:13). The profound discernment Elihu sought collectively in a limited way is now made possible individually and corporately through faith in Christ, who is declared to be "our wisdom from God, our righteousness and sanctification and redemption" (1 Corinthians 1:30). In Him, we are not merely invited to understand God's judgment and goodness, but we are transformed by them, becoming partakers of His divine nature (2 Peter 1:4).