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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.
He complains that Job had spoken these things, [See chap. 27, 2] which the words of the sacred history prove on examination that he had never said. But he, who had sought for a judgment on equal terms, proceeds to promulgate a sentence from a fault of his own invention.
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Summary
Elihu's sharp summary of Job's perceived errors accuses Job of claiming personal righteousness while simultaneously alleging that God has unjustly withheld vindication or a fair hearing. Elihu, having patiently observed the preceding theological stalemate, now interjects with a forceful, divinely-inspired critique, positioning this verse as a foundational premise for his extensive defense of God's unimpeachable justice and sovereignty against any human challenge.
Context
Literary Context
Job 34:5 is strategically placed within Elihu's first major speech, which unfolds from Job 32 through Job 37. Elihu, a younger man, has remained silent through the protracted and circular arguments between Job and his three friends. His entrance is marked by a passionate, almost indignant, defense of God's justice and a pointed rebuke of both Job's persistent complaints and the friends' inability to offer a decisive refutation. Elihu introduces himself as a neutral, yet divinely inspired, arbiter, expressing his anger at Job for justifying himself rather than God, and at the friends for failing to silence Job effectively (Job 32:2-3). He carefully establishes his credentials and his intent to speak without partiality or flattery (Job 32:6-22). In Job 34, Elihu directly addresses Job, laying out specific accusations against him, and this verse serves as a direct quotation or precise summary of Job's perceived blasphemous statements, thereby setting the stage for Elihu's robust and lengthy defense of God's omnipotence, perfect justice, and inscrutable wisdom.
Historical & Cultural Context
The setting of the book of Job in the land of Uz, likely outside of Israel (perhaps Edom or northern Arabia), indicates a wisdom tradition that transcended specific national or covenantal boundaries. The cultural milieu is that of an ancient Near Eastern patriarchal society, where tribal elders and wise men engaged in profound disputations to discern truth and wisdom, often appealing to established traditions, accumulated wisdom, and perceived divine revelation. Central to this culture was the concept of "judgment" (Hebrew: mishpat), which encompassed not only a judicial verdict but also the broader essence of justice, right order, legal rights, and vindication. In this prevailing theological framework, suffering was commonly understood as a direct consequence of sin, a rigid retribution theology that Job's three friends staunchly upheld. Job's unwavering insistence on his righteousness, despite his profound and inexplicable suffering, directly challenged this deeply ingrained theological understanding, creating a significant crisis for himself and his interlocutors. Elihu, while sharing some of the friends' fundamental assumptions about God's justice, distinguishes himself by emphasizing God's absolute sovereignty, His pedagogical use of suffering, and the inscrutability of His ways, thereby attempting to move beyond the simplistic retribution theology without fully abandoning the concept of divine justice.
Key Themes
Job 34:5 encapsulates several pivotal themes central to the book of Job and Elihu's unique contribution to the dialogue. First, it sharply highlights the tension between human suffering and divine justice. Elihu's presentation of Job's claim directly questions God's fairness in allowing an innocent man to suffer, echoing Job's earlier lamentations and his fervent desire to present his case before God (Job 13:18). Second, the verse underscores the profound theme of human presumption versus divine sovereignty. Elihu interprets Job's assertion of his own righteousness and his complaint about denied judgment as an act of challenging God's ultimate authority and wisdom. This is a theme Elihu will vigorously refute by emphasizing God's unchallengeable power, His perfect governance over creation, and His absolute moral rectitude, as powerfully articulated in Job 36:22-26). Finally, it touches upon the nature of true righteousness and vindication. While Job genuinely believes in his integrity—a belief affirmed by God Himself in Job 1:8—Elihu suggests that Job's intense focus on his own blamelessness has inadvertently led him to implicitly accuse God of injustice. This, in Elihu's view, represents a failure to grasp a more profound understanding of divine purpose and the inherent limitations of human perception. This sets the theological stage for God's ultimate intervention in Job 38, which redefines righteousness not merely in terms of moral blamelessness, but in terms of humble submission to and awe of divine wisdom.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to say," used with broad latitude to mean to speak, declare, command, or report. In Job 34:5, Elihu uses this verb to directly attribute the preceding statement to Job, indicating that he is either quoting Job verbatim or accurately summarizing Job's repeated declarations throughout the earlier dialogues. This framing is crucial, as Elihu is not inventing Job's position but highlighting what he perceives as the problematic implications of Job's own words.
This primitive root means "to be (causatively, make) right in a moral or forensic sense." It conveys the idea of moral uprightness, integrity, and adherence to a standard of justice or blamelessness. Job consistently maintained his tsâdaq status, a fact indeed affirmed by God Himself in Job 1:8. Elihu's use of this word here is not to deny Job's moral character outright, but rather to highlight how Job's unwavering conviction of his own righteousness led him to perceive God's actions as unjust. In Elihu's view, Job's self-justification implicitly accuses God of wrongdoing, setting up the central conflict between Job's perceived innocence and his inexplicable suffering.
Derived from the root shâphaṭ (to judge), this rich and multifaceted term properly refers to a verdict (favorable or unfavorable) pronounced judicially, a sentence, or a formal decree. More broadly, it encompasses justice, a just cause, a legal right, or vindication. When Job is quoted as saying God "hath taken away my mishpâṭ," it implies that Job felt God had denied him his rightful vindication, a fair hearing, or the justice he believed he deserved, especially given his assertion of righteousness. It is not merely about a court ruling, but about the very principle of fairness, the restoration of his good name, and the alleviation of his suffering. Elihu interprets this as an audacious and unacceptable claim against the divine arbiter.
Verse Breakdown
"For Job hath said, I am righteous"
Elihu opens his direct address to Job by attributing this statement to him, either as a precise quotation or a succinct summary of Job's repeated declarations of innocence throughout the preceding dialogues (e.g., Job 9:20, Job 10:7, Job 27:6). This clause establishes Job's unwavering conviction in his own moral integrity and blamelessness in the face of his immense suffering, thereby setting up the perceived conflict with God's subsequent actions. Elihu sees this self-assertion as problematic, not because Job is unrighteous, but because it leads him to question God.
"and God hath taken away my judgment"
This second clause, directly linked to the first, presents Job's core complaint against God, as interpreted by Elihu. The phrase "taken away my judgment" signifies Job's profound sense of being denied justice, vindication, or a fair hearing by God. It expresses his anguish that despite his righteousness, God has not intervened to clear his name or alleviate his suffering; rather, God seems to have acted against him or withheld the justice he felt was due. Elihu interprets this as Job accusing God of injustice or unfairness, a charge he finds utterly unacceptable and bordering on blasphemy, providing the impetus for his ensuing defense of God's character.
Literary Devices
Elihu's statement in Job 34:5 primarily employs Quotation or Paraphrase, directly presenting Job's words (or Elihu's interpretation of them) to expose what Elihu perceives as Job's fundamental error. This technique allows Elihu to frame Job's argument in a way that supports his own theological stance, effectively setting up a Rhetorical Argument where he will systematically dismantle Job's perceived accusations against God. By presenting Job's words as a premise, Elihu prepares the audience for his detailed refutation. The verse also contains elements of Irony, as Job's genuine righteousness—a quality affirmed by God Himself—is presented by Elihu as the very basis for Job's misguided complaint against divine justice. Elihu uses Job's own words to highlight a perceived logical inconsistency or theological flaw in Job's position, thereby preparing the ground for his extensive defense of God's unimpeachable character and wisdom.
Theological and Thematic Connections
Job 34:5 serves as a pivotal point in Elihu's discourse, highlighting a crucial theological tension: how can a righteous God allow a righteous person to suffer, and what is the proper human response to such suffering? Elihu's interpretation of Job's words underscores the danger of human presumption and the limited scope of human understanding when attempting to fathom divine justice. While Job genuinely seeks vindication, Elihu perceives his complaints as an implicit accusation against God's character and sovereignty. This verse forces a re-evaluation of what it means to be truly righteous—not merely blameless in human terms, but humble and trusting in God's inscrutable wisdom, even when His ways are beyond human comprehension. It challenges the simplistic retribution theology of Job's friends, yet also corrects Job's tendency to demand an explanation or a trial from God. The ultimate resolution in Job reveals that God's justice operates on a plane far beyond human comprehension, emphasizing His sovereignty and wisdom rather than human merit as the sole basis for His actions or the explanation for suffering.
Reflection and Application
Job 34:5, filtered through Elihu's perspective, offers a profound opportunity for self-reflection on our own responses to suffering and perceived injustice. It challenges us to critically examine the posture of our hearts when life's circumstances defy our understanding of fairness or our expectations of divine intervention. While it is undeniably natural to lament, grieve, and even question God in times of deep pain and confusion, Elihu's critique serves as a potent caution against allowing our sense of personal righteousness or our perceived blamelessness to lead us to accuse God, to demand an explanation from Him, or to presume to sit in judgment over His actions. True, mature faith calls us to cultivate a posture of humility and to trust in God's ultimate goodness, perfect justice, and sovereign wisdom, even when His reasons are hidden from our finite view. This does not negate the validity of our pain or the necessity of honest lament before God, but it reorients our perspective towards His unassailable sovereignty and infinite wisdom, encouraging a deep, resilient trust rather than a spirit of accusation. We are profoundly reminded that God's ways are infinitely higher than our ways, and His thoughts far beyond our thoughts (Isaiah 55:8-9), calling us to a deeper, more profound, and ultimately more peaceful submission to His divine plan.
Questions for Reflection
FAQ
Did Job truly accuse God of injustice, or was Elihu misinterpreting him?
Elihu's statement in Job 34:5 is indeed his interpretation and summation of Job's words and sentiments throughout the preceding dialogues. While Job consistently maintained his righteousness and longed for a direct hearing with God to present his case (e.g., Job 13:3, Job 23:3-4), he never explicitly stated that God was unrighteous or unjust in His character. However, Job's deep anguish, his insistence on his blamelessness, and his profound sense of being denied vindication for his suffering led him to utter statements that Elihu (and the friends) interpreted as an implicit accusation against God's justice and sovereignty. Elihu's perspective is that any questioning of God's actions, especially when asserting one's own righteousness in contrast to one's suffering, amounts to challenging God's absolute justice and wisdom. The book of Job ultimately reveals that while Job's integrity was real and affirmed by God, his understanding of God's ways was limited, and his complaints, though born of immense pain, bordered on presumption, prompting God's corrective intervention in Job 38-41.
Christ-Centered Fulfillment
Job 34:5, with its poignant focus on a righteous man's suffering and his perceived denial of justice, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Job, though righteous in human terms, suffered for reasons unknown to him, leading him to lament that God had "taken away my judgment," denying him vindication. Jesus, however, stands as the only truly and perfectly righteous man, "who committed no sin, nor was deceit found in His mouth" (1 Peter 2:22). Yet, He suffered the ultimate injustice: He was condemned, crucified, and had His "judgment taken away" by both human and divine decree, not for His own sin, but for the sins of humanity. The cross represents the profound paradox where the perfectly righteous One was "made to be sin for us, so that in Him we might become the righteousness of God" (2 Corinthians 5:21). Unlike Job, who sought vindication for his own sake, Christ willingly embraced the ultimate "unjust" judgment, enduring the full wrath of God, to bring about our justification and reconciliation. His resurrection is the ultimate divine vindication, demonstrating God's perfect justice and His power to raise the righteous, not from suffering, but through it, to eternal glory and triumph over sin and death (Romans 4:25). Thus, the tension in Job 34:5 between human righteousness, inexplicable suffering, and divine justice is perfectly resolved and transcended in Christ, who perfectly embodies righteousness, willingly endures suffering, and ultimately reveals God's just, redemptive, and sovereign plan for all who believe.