Job 34:6

KJV

Should I lie against my right? my wound [is] incurable without transgression.

KJV (with Strong's)

Should I lie {H3576} against my right {H4941}? my wound {H2671} is incurable {H605} without transgression {H6588}.

Complete Jewish Bible

Against justice, I am considered a liar; my wound is mortal, though I committed no crime.'

Berean Standard Bible

Would I lie about my case? My wound is incurable, though I am without transgression.’

American Standard Version

Notwithstanding my right I am accounted a liar; My wound is incurable, though I amwithout transgression.

Commentary

### 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 (cf. [Job 27:2](/job/27-2 "Job 27:2 - Job's Assertion of Integrity")), 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/34-10 "Job 34:10 - Elihu's Declaration of God's Justice")). 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 (cf. [Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts and Ways are Higher")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Right (Hebrew, _mishpat'_):** This word, often translated as "justice," "judgment," or "right," refers to Job's legal or moral cause. In the phrase "Should I lie against my right?" (KJV), or more accurately, "Should I deny my justice?" or "Should I be false to my cause?" 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.
* **Wound (Hebrew, _chitzi'_):** While the KJV translates this as "wound," the Hebrew word `חִצִּי` (`chitzi`) literally means "my arrow." In biblical poetry, "arrow" is a common metaphor for severe affliction or judgment sent by God (e.g., [Psalm 38:2](/psalm/38-2 "Psalm 38:2 - God's Arrows Pierce Me")). 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.
* **Transgression (Hebrew, _pesha'_):** The Hebrew `פֶּשַׁע` (`pesha'`) denotes a rebellion, revolt, or deliberate sin against God or others. Job's assertion "without transgression" (`בְּלִי־פֶשַׁע`, _b'li-pesha'_) 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 `pesha'`.

#### 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," 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" (`chitzi`) 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.

* [Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts and Ways are Higher"): "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."
* [Romans 8:28](/romans/8-28 "Romans 8:28 - God Works All Things for Good"): "And we know that all things work together for good to them that love God, to who are the called according to his purpose."
* [1 Peter 4:12-13](/1_peter/4-12 "1 Peter 4:12-13 - Suffering for Christ's Sake"): "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy."

### 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
* **How do I typically react when I suffer without a clear understanding of its cause or purpose?**
* **In what ways might my complaints or self-justification hinder my spiritual growth during trials?**
* **How can I cultivate deeper trust in God's justice and sovereignty, even when His ways seem inscrutable to me?**
* **What might it mean to surrender my "right" or my perceived innocence to God in the midst of pain?**

### FAQ

**Is Elihu's assessment of Job's situation entirely accurate?**

Answer: 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](/job/34-10 "Job 34:10 - Elihu's Declaration of God's Justice")). However, Elihu, like the friends, is unaware of the divine wager in the heavenly court (cf. [Job 1:6-12](/job/1-6 "Job 1:6-12 - Satan Challenges God Regarding Job")), 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?**

Answer: 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](/proverbs/13-15 "Proverbs 13:15 - The Way of Transgressors is Hard")), 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](/hebrews/12-5 "Hebrews 12:5-11 - God's Discipline")), a way to reveal God's glory ([John 9:1-3](/john/9-1 "John 9:1-3 - Healing of the Man Born Blind")), or simply part of living in a fallen world ([Romans 8:22](/romans/8-22 "Romans 8:22 - Creation Groans")). 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). 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](/isaiah/53 "Isaiah 53 - The Suffering Servant")), who "himself bore our sins in his body on the tree" ([1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")). 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.

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 6:4

For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.

Job 27:4

My lips shall not speak wickedness, nor my tongue utter deceit.

Job 27:6

My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I live.

Job 16:13

His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.