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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.
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Summary
Job 34:6 captures a poignant moment in Elihu's discourse where he quotes Job's desperate assertion of innocence amidst profound suffering. Elihu presents Job's lament, "Should I lie against my right? my wound [is] incurable without transgression," as evidence of Job's perceived self-righteousness and his implicit accusation against God's justice. This verse encapsulates the central tension of the book: the suffering of the righteous, and the human struggle to reconcile personal integrity with inexplicable divine affliction, setting the stage for Elihu's argument for God's unquestionable sovereignty and justice.
Context
Literary Context
Job 34:6 is embedded within Elihu's extensive speeches, which span chapters 32-37 of the Book of Job. Elihu, a younger and previously silent observer, steps forward after Job and his three friends have exhausted their arguments, failing to resolve the theological dilemma of Job's suffering. Elihu positions himself as a mediator, claiming to speak with divine insight, and his primary aim is to correct what he perceives as Job's self-righteousness and his questioning of God's justice. In this specific verse, Elihu is not stating his own view directly but is quoting or paraphrasing Job's earlier complaints (Job 27:2), using Job's own words to highlight the problematic nature of his defiance and his insistence on his blamelessness in the face of such severe affliction. Elihu seeks to demonstrate that Job's attitude, rather than any specific sin, is a form of transgression.
Historical & Cultural Context
The Book of Job is set in the ancient Near East, likely in the patriarchal period, though its exact dating is debated. The prevailing theological framework of the time, often termed "retribution theology," posited a direct correlation between righteousness and prosperity, and wickedness and suffering. Job's three friends rigidly adhere to this view, insisting that Job's immense suffering must be a consequence of some hidden sin. Job, however, challenges this simplistic paradigm, maintaining his integrity. Elihu, while still upholding God's absolute justice, introduces a more nuanced perspective, suggesting that suffering can serve purposes beyond punitive judgment, such as instruction, purification, or revelation of God's glory. The cultural context also emphasizes the importance of maintaining one's "right" or "cause" in a legal or moral dispute, which Job is doing by asserting his innocence.
Key Themes
This verse is central to several key themes in the Book of Job. First, it directly addresses The Justice of God, which is Elihu's primary concern. Elihu vigorously defends God's character, arguing that God is inherently just and cannot act wickedly or pervert justice (Job 34:10). Job's quoted statement, implying that his suffering is unjust, directly challenges this divine attribute in Elihu's view. Second, the verse highlights the theme of Suffering and Righteousness. Job's claim that his "wound [is] incurable without transgression" encapsulates the book's core question: can a righteous person suffer without having committed a specific sin deserving of that suffering? Elihu subtly shifts the focus, suggesting that Job's self-righteousness and his complaints against God's actions are themselves forms of transgression, even if he is innocent of overt moral failings. Finally, the verse underscores the tension between Human Complaint vs. Divine Sovereignty. Job's lament represents the human desire to understand and rationalize suffering, often leading to questioning God's ways. Elihu's discourse, in contrast, emphasizes God's sovereign right to act as He pleases, beyond human comprehension or judgment, asserting that God's ways are higher and His purposes inscrutable to mortals (Isaiah 55:8-9).
Exposition and Analysis
Key Word Analysis
This word properly refers to a verdict pronounced judicially, or abstractly, justice, including a participant's right or privilege. In the phrase "Should I lie against my right?" it signifies Job's unwavering conviction in his own righteousness and the justness of his position before God. He refuses to concede that his suffering is deserved, thereby challenging the conventional understanding of divine retribution. Job is asserting his legal or moral cause, claiming it is sound and true.
This word literally means "a piercer," typically an arrow. By implication, it can mean a wound, or figuratively, a thunderbolt. In biblical poetry, an "arrow" is a common metaphor for severe affliction or judgment sent by God (e.g., Psalm 38:2). Thus, Job is claiming that the intense, divinely inflicted suffering he endures is "my arrow [is] incurable." This imagery underscores the severity and the perceived divine origin of his pain, which he views as a direct, piercing blow.
This term denotes a revolt, rebellion, or deliberate sin against God or others. Job's assertion "without transgression" (בְּלִי־פֶשַׁע, _b'li-_peshaʻ'__) is his emphatic declaration that his suffering is not a consequence of any specific act of rebellion or moral wrongdoing on his part. This is the crux of his argument against his friends, who insist his suffering must be due to such a peshaʻ'.
Verse Breakdown
"Should I lie against my right?"
This is a rhetorical question, quoted by Elihu, that expresses Job's defiant refusal to betray his inner conviction of his own righteousness. Job believes his "cause" or "justice" is sound; he has not committed the sins that would warrant such extreme suffering. He is asserting his integrity and challenging the notion that he should admit to guilt he does not feel, even if it might alleviate his pain or satisfy his accusers. It highlights his steadfast refusal to compromise his self-perception of blamelessness.
"my wound [is] incurable without transgression."
This clause, also quoted by Elihu from Job, conveys Job's profound sense of injustice. The "wound" (better, "arrow" or "affliction") is described as "incurable" or "grievous" (from H605, ʼânash, meaning to be frail, feeble, or desperate), emphasizing the severity and persistence of his suffering. The crucial phrase "without transgression" is Job's core argument: his immense, divinely sent affliction has no discernible link to any specific sin or rebellion on his part. He perceives his suffering as disproportionate and unmerited by his actions, making it appear arbitrary or unjust from his perspective.
Literary Devices
Elihu's use of Job's own words in Job 34:6 employs several powerful literary devices. The phrase "Should I lie against my right?" functions as a Rhetorical Question, designed not to elicit an answer but to underscore Job's defiant stance and his unyielding assertion of innocence. Elihu uses this to highlight Job's perceived self-righteousness and his implicit accusation against God. The term "my wound" (KJV) or more accurately "my arrow" (chêts) is a potent Metaphor, representing the severe, divinely inflicted suffering Job endures. This metaphor vividly portrays the pain as a direct, piercing blow from God. Furthermore, there is a subtle Irony at play: Elihu quotes Job's claim of suffering "without transgression," yet the entire thrust of Elihu's discourse is to demonstrate that Job's attitude—his questioning of God's justice, his self-justification, and his complaints—constitutes a form of transgression or moral failing in itself, even if he is innocent of overt sins.
Theological and Thematic Connections
Job 34:6, presented through Elihu's interpretive lens, grapples with the profound theological tension between human suffering and divine justice. Job's lament, "my wound [is] incurable without transgression," articulates a universal human cry for meaning in pain, particularly when that pain seems undeserved. While Job's claim to innocence from specific, overt sins is later affirmed by God, Elihu's quotation serves to highlight Job's self-righteousness and his presumption in questioning God's ways. Elihu's theology, though not fully comprehensive, moves beyond the simplistic retribution model of Job's friends, suggesting that God's justice is not merely punitive but also sovereign, instructional, and ultimately beyond human scrutiny. This verse thus forces the reader to confront the limits of human understanding concerning divine purposes in suffering, challenging us to trust God's character even when His actions seem inexplicable.
Reflection and Application
Job 34:6, as part of Elihu's challenge to Job, offers profound insights for our own encounters with suffering. It compels us to examine our reactions when we face trials that seem inexplicable or undeserved. Like Job, our natural inclination may be to question God's justice or to cling to our own perceived righteousness. However, Elihu's perspective, though incomplete, serves as a vital caution against self-justification and accusing God. It reminds us that our understanding of God's purposes in suffering is limited, and that God's ways are infinitely higher than our own. True spiritual maturity involves cultivating humility and unwavering trust in God's perfect justice and sovereignty, even when His methods seem inscrutable. Suffering, in God's hands, can be a refining fire, a means of instruction, or a way to reveal His glory, rather than solely a punishment for sin. This verse challenges us to move beyond a transactional view of faith and embrace a deeper, more trusting relationship with a God whose wisdom and goodness transcend our comprehension.
Questions for Reflection
FAQ
Is Elihu's assessment of Job's situation entirely accurate?
Elihu's assessment is complex and provides a significant theological advancement over the three friends, but it is not entirely accurate. He correctly identifies Job's self-righteousness and his problematic questioning of God's justice as issues. Elihu emphasizes God's sovereignty, His instructional use of suffering, and His absolute righteousness (Job 34:10). However, Elihu, like the friends, is unaware of the divine wager in the heavenly court (Job 1:6-12), which is the true reason for Job's suffering. He still operates within a modified retribution theology, failing to grasp that Job's suffering is a test of his blameless devotion, not a consequence of his sin or even his attitude. Elihu's speeches prepare the way for God's direct intervention, but they do not provide the full answer.
Does the Bible teach that all suffering is a direct result of personal sin?
No, the Book of Job, particularly through Job's experience and God's final words, explicitly refutes the simplistic idea that all suffering is a direct punishment for specific personal sins. While sin can indeed lead to negative consequences and suffering (e.g., Proverbs 13:15), the Bible presents multiple reasons for suffering beyond punitive judgment. Suffering can be a test of faith (Job), a means of discipline and refinement (Hebrews 12:5-11), a way to reveal God's glory (John 9:1-3), or simply part of living in a fallen world (Romans 8:22). The Book of Job stands as a powerful biblical argument against a one-to-one correlation between sin and suffering.
Christ-Centered Fulfillment
Job's lament in Job 34:6, expressing suffering "without transgression," finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Job, though righteous in his own eyes, was still a sinner by nature, and his suffering, while not directly punitive for specific sins, was part of a fallen world. Jesus, however, was truly and perfectly without transgression, "who knew no sin" (2 Corinthians 5:21). Yet, He endured the most grievous "wound"—the cross—not for His own sin, but for the sins of humanity. The "arrow" of divine wrath, which Job felt undeservedly, was fully absorbed by Christ as the Suffering Servant (Isaiah 53), who "himself bore our sins in his body on the tree" (1 Peter 2:24). Thus, the problem of undeserved suffering, so acutely felt by Job, is not merely explained but redemptively transformed in Christ. His innocent suffering is the means by which humanity's true transgression is atoned for, offering hope and salvation where Job could only find questions and despair. In Christ, the ultimate answer to suffering is found not in its explanation, but in its transformation into a pathway for grace and new life.