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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
Four Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Calmness is a thing which, of all other things, is most to be prized. As an example of this, the word proposes to us the blessed Job. For it is said of him, "What man is like Job, who drinks up scorning like water?" For truly enviable, and, in my judgment, worthy of all admiration, a man is, if he has attained to such a degree of long-suffering as to be able with ease to grapple with the pain, truly keen, and not easily conquered by everybody, which arises from being wronged.
“Who is there like Job, who drinks up scoffing like water?” [Job is compared with one] who reproves God’s judgments, despises them and thinks that they must be considered vile. “Who goes in company with evildoers”; since he has an ill feeling against the judgments of God, he does not differ at all from those who are proven to be impious by the injustice of their actions.
Behold, in seeking a judgment, he has pronounced a judgment; and after his own allegation, without waiting for any statement of blessed Job, he condemned him as deserving of condemnation from his intercourse with the wicked. For he says, What man is like Job? That we may be sure to understand, No one. And he subjoins, Who drinketh up scorning like water. For water, when drunk, is so liquid a draught, that it is not kept from being swallowed by any clamminess that it has. But to drink up scorning as water, is to mock God without any impediment in one’s thoughts, so that no fear opposes the pride, which the tongue or the mind displays. But how far this judgment of his upon blessed Job errs from the roadway of truth, we learn from that solemn declaration of God, in which He says to the devil, Hast thou considered My servant Job, that there is none like him on the earth? [Job 1, 8] Behold how Eliu declares him to be a sinner beyond comparison, whom the Truth pronounces to be righteous beyond comparison. But it is the peculiar way with haughty preachers, that they are more desirous of strictly reproving their hearers even when distressed, than to cherish them in a kindly manner. For they study more to chide and reprove faults, than to encourage goodness with praise. For they are anxious to appear superior to other people, and they are better pleased when anger raises their feelings than when charity brings them down. They ever wish to find something, to smite sharply with reproof. Whence it is written, In the mouth of the, foolish is a rod of pride, [Prov. 14, 3] because in truth he knows how to smite sharply, but not to sympathize with humility.
41. Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the wise are as goads, and as nails fastened deep. [Eccles. 12, 11] But their words are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath showed you to flee from the wrath to come’? [Matt. 3, 7] Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Ghost? [Acts 7, 51] Were not the words of Paul, when he said, O senseless Galatians, who hath bewitched you? [Gal 3, 1] and again when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] But it is necessary for us to look carefully: for when righteous preachers observe on the other hand any good deeds in those whom they reprove, with what just consideration do they proceed to use these same words of reproof. Behold! Paul, when instructing the Corinthians, and seeing them guilty of the sin of schism, began by saying, I thank my God always on your behalf, for the grace of God, which is given you in Christ Jesus, that in every thing ye are enriched by Him. [l Cor. l, 4, 5] He praised them much in saying, that they were enriched in Christ in all things. And, lo! he again multiplies his soothing expressions, by saying, In all utterance, and in all knowledge, as the testimony of Christ was confirmed in you. [1 Cor. 5, 6] He said, the testimony of Christ was confirmed in you, as though they had carried out in their conduct, what they had learned from his teaching. And he subjoined just after, in summing up their praises, So that nothing is wanting to you in any grace, waiting for the revelation of our Lord Jesus Christ. [1 Cor. 1, 7] I pray thee, O Paul, inform us what art thou aiming at by these numerous words of favour? And, lo! it follows shortly after, But I beseech you, brethren, by the mercy of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you. For it hath been signified unto me of you, my brethren, by them which are of Chloe, that there are contentions among you. [l Cor. l, 10. 11.] Of which contentions he afterwards added, saying, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] See with what praises he comes down to plain words of reproof; see with how gentle a hand of kindness he has opened the way for strict rebuke in the hearts of his hearers. For he first endeavoured to bind the arms of the proud by the bands of blandishments, in order to cut afterwards into the sore of their pride with the knife of correction. The Corinthians in truth possessed qualities which deserved praise, and such also as deserved reproof. The skilful physician then first caressed with praises the sound limbs about the wound, and afterwards pierced with a blow the putrid cavity of the wound. This rule of teaching has its weight with holy preachers on either side, so that they favour and cherish what is right, and cut off with punishment what is wrong.
42. But frequently holy preachers too strike severely. But it is one thing when justice urges on, another when pride puffs up. The righteous, when severely correcting, do not lose the grace of inward sweetness. For they frequently adopt the harshness of strict vigour, in order to keep in check the disorderly passions of the wicked, but they melt within with the fire of charity, and glow with affection towards those, against whom they are raging with severe reproof. And they humble themselves moreover beneath them in the secret of their heart within, while they seem to scorn and chasten them in the sight of men with the sharp stings of punishment. But they frequently both despise by not despising them, and despair by not despairing, in order that they may lead them to fear, and to shrink back the more speedily from sin, the more they point out to them that the pit of destruction is, as it were, nearer to them. But they frequently also point out their own faults to their disciples, in a kind of graceful temperament, in order that they may hear and learn, how strictly they censure themselves for their own conduct. But they regulate themselves with such judgment, as not to be severe within, even when they exalt themselves; nor again, when humbling themselves, outwardly remiss: for they keep up humility in their discipline, and discipline in their humility. Paul maintained discipline, when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] But even when maintaining discipline he lost not his humility; because he began by deprecation, saying, I beseech you, brethren, by the mercy of God, that ye all speak the same thing, and that there be no schisms among you. [1 Cor. 1, 10] Again he maintained humility, when, on speaking somewhat more at length than perhaps he had wished to the same Corinthians, he reproves himself, saying, I am become a fool. [2 Cor. 12, 11] Yet in this humility he did not give up discipline, since he immediately ‘added, Ye have compelled me. He exhibited an instance of great humility, when he said to his disciples, For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Christ. [2 Cor. 4, 5] But he lost not in this humility the justness of discipline, for he says to the same, offending, What will ye? shall I come to you with a rod? [1 Cor. 4, 21] and so on. Holy preachers therefore well know how to regulate their skill in teaching by moderation on either side, and when they detect the faults of offenders, they have the art to reprove severely at one time, and humbly to deprecate at another. But when haughty men seek to imitate them, they adopt from them their sharp words of reproof, but know not how to adopt from them with sincerity the entreaties of humility. For they are better able to be terrific, than gentle; and they learn accordingly reasons for setting themselves up, though they neglect to learn humility. And since they do not know how to admonish offenders with gentleness, from their habit of being over severe in angry invective, they let themselves loose even against good doers. And this Eliu, as representing such persons, does not comfort Job, but reproves him, saying, What man is like Job, who drinketh up scorning as water, who goeth with the workers of iniquity, and walketh with wicked men. And because pride is ever a stranger to truth, he presently launches out even in falsehood.
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Summary
Job 34:7 presents a pointed rhetorical question from Elihu, the youngest of Job's four interlocutors, asserting that Job has adopted a pervasive attitude of contempt and derision towards God's justice and actions. This verse encapsulates Elihu's central accusation that Job, in his profound suffering, has not merely lamented but has crossed a line into scoffing at divine wisdom and sovereignty, doing so with an ease and frequency likened to drinking water.
Context
Literary Context
Elihu enters the dialogue in Job 32, having patiently waited for Job and his three friends to conclude their arguments. He expresses anger at Job for justifying himself rather than God, and at the friends for failing to provide a satisfactory answer while still condemning Job (Job 32:3). In Job 34, Elihu directly addresses Job, launching into a sustained critique of Job's statements. This specific verse, Job 34:7, serves as a direct and stinging accusation, summarizing Elihu's perception of Job's increasingly irreverent and contemptuous speech, particularly in light of Job's earlier, bitter laments where he questioned God's justice and governance (e.g., Job 9:22-24 and Job 13:3). Elihu believes Job has moved beyond mere complaint into open defiance.
Historical & Cultural Context
The book of Job is set in the ancient Near East, likely in a patriarchal, pre-Mosaic period, emphasizing universal themes of suffering, divine justice, and human response to adversity. In this cultural milieu, reverence for the divine was paramount, and outright blasphemy or contemptuous speech against God was considered a grave offense. While lament was a recognized form of expression in times of distress (as seen in many Psalms), there was a fine line between expressing pain and accusing the divine of injustice or incompetence. Elihu's perspective reflects a common ancient wisdom tradition that upheld God's absolute righteousness and sovereignty, making any perceived challenge to it, especially from a human, an act of profound arrogance and impiety. The imagery of "drinking" something like water suggests a common, natural, and perhaps even enjoyable activity, making the accusation particularly potent in its implication of Job's habitual contempt.
Key Themes
This verse contributes significantly to several key themes within the book of Job and broader biblical theology. Foremost is the theme of Divine Sovereignty and Justice, as Elihu vehemently defends God's unquestionable authority and perfect righteousness against what he perceives as Job's challenges. Elihu's arguments, though flawed in their application to Job, underscore the biblical truth that God is just in all His ways (Psalm 145:17). Another prominent theme is The Nature of Human Speech in Suffering, highlighting the danger of allowing bitterness or resentment to corrupt one's words, leading to contemptuous or presumptuous accusations against God. Elihu believes Job's lamentations have devolved into such "scorning," contrasting with the ideal of righteous endurance (James 5:10-11). Finally, the verse touches upon The Limits of Human Understanding, as Elihu, like the other friends, attempts to explain God's actions through a limited, retributive framework, failing to grasp the deeper spiritual battle and God's ultimate purposes in Job's suffering, which are revealed later in Job 38-41.
Exposition and Analysis
Key Word Analysis
This word refers to a strong, valiant man, often a warrior, but here used generally for a person. Elihu uses this term to emphasize Job's human frailty and his perceived audacity in challenging God, highlighting the stark contrast between a mere human and the Almighty.
This primitive root means "to imbibe," whether literally or figuratively. In this metaphorical context, it conveys the idea of consuming something with ease and regularity. Elihu implies that Job's "scorning" is not an occasional slip but a habitual, almost effortless, and pervasive aspect of his speech and attitude, as natural to him as drinking water.
This noun denotes derision, mockery, or scoffing. It signifies a contemptuous attitude that goes beyond mere complaint or lament. When applied to speech against God, it implies an insolent disdain for divine wisdom, justice, or sovereignty. Elihu uses this strong term to characterize Job's words as actively disrespectful and contemptuous of God's ways.
Verse Breakdown
"What man [is] like Job"
This is a forceful rhetorical question posed by Elihu, designed to highlight Job's perceived exceptionalism in his audacity. It is not a genuine inquiry but a declaration intended to shock and persuade the audience that Job's behavior is uniquely outrageous and without precedent among righteous individuals. Elihu uses this to set Job apart, not as a model of patience, but as an example of one who has crossed a line into profound irreverence.
"[who] drinketh up scorning like water?"
This is the core of Elihu's accusation, employing a vivid simile. The phrase asserts that Job has become so accustomed to uttering words of contempt, derision, or irreverence that it is as effortless, natural, and perhaps as frequent for him as drinking water. It suggests that this "scorning" is not an occasional outburst but a continuous, almost essential part of Job's current disposition and expression, indicating a deep-seated attitude of disrespect towards God's actions and character.
Literary Devices
Elihu's accusation in Job 34:7 is powerfully conveyed through several literary devices. The verse opens with a Rhetorical Question, "What man [is] like Job," which is not intended to be answered but rather to emphasize Elihu's strong conviction and to draw the listener into agreement about Job's perceived unparalleled audacity. The most prominent device is the Simile, "like water," which vividly compares the ease and habitual nature of Job's "scorning" to the simple, everyday act of drinking. This comparison underscores the naturalness and frequency with which Elihu believes Job utters contemptuous words. Furthermore, the phrase "drinketh up scorning" employs a powerful Metaphor, treating an abstract concept (scorning) as a tangible substance that can be consumed. This intensifies the accusation, suggesting that Job not only utters scorn but absorbs it into his very being, making it a fundamental part of his character. Finally, Elihu's strong language might also contain elements of Hyperbole, exaggerating the extent of Job's perceived sin to make a more forceful and dramatic point about the gravity of questioning divine justice.
Theological and Thematic Connections
Elihu's accusation in Job 34:7 serves as a stark reminder of the delicate balance between honest lament and presumptuous speech in the face of suffering. While the book of Job ultimately vindicates Job's integrity, Elihu's perspective highlights a genuine spiritual danger: the temptation to allow bitterness and incomprehension to fester into contempt for God's character or governance. This verse underscores the biblical emphasis on reverent speech and humble submission to divine wisdom, even when circumstances are inexplicable. It challenges believers to examine their hearts and words during trials, ensuring that their expressions of pain do not devolve into accusations against the perfectly just and sovereign God. The tension between human suffering and divine justice is a recurring theme throughout Scripture, prompting us to trust in God's goodness even when we cannot trace His hand.
Reflection and Application
Job 34:7, though an accusation against Job that God later refutes in its ultimate severity, offers profound lessons for believers navigating trials. It reminds us that while God invites us to bring our honest laments and questions before Him, there is a crucial distinction between expressing genuine pain and allowing that pain to morph into contemptuous or cynical speech against His character or wisdom. Our suffering can tempt us to believe God is unjust or uncaring, leading us to "drink up scorning" by harboring resentment or speaking presumptuously. This verse calls us to cultivate humility, recognizing our finite understanding in the face of God's infinite wisdom, and to consciously guard our hearts and tongues. Even when circumstances are bewildering, our ultimate posture should be one of trust in God's unchanging goodness and sovereignty, allowing our lament to lead us to deeper dependence rather than bitter accusation.
Questions for Reflection
FAQ
Was Elihu's accusation against Job accurate?
From Elihu's limited perspective, his accusation was understandable. Job had indeed uttered strong, desperate laments, questioning God's actions and even expressing a desire to argue his case before God (Job 13:3). Elihu interpreted these intense expressions of grief and frustration as "scorning" or contempt against God's justice. However, from God's perspective, as revealed in the opening chapters of Job and His final address, Job maintained his integrity (Job 1:22). Job's words were born of profound anguish and a desire for understanding, not a deliberate, scornful rejection of God. Elihu, like the other friends, misunderstood the depth of Job's faith and the true nature of his suffering.
How does this verse relate to the broader theme of suffering in Job?
This verse highlights a critical aspect of the suffering theme in Job: the human tendency to react negatively, even presumptuously, when faced with inexplicable pain. It emphasizes the challenge of maintaining faith and reverent speech when God's ways seem inscrutable. While Job ultimately demonstrates faithful endurance, Elihu's accusation serves as a cautionary tale about the human inclination to judge God based on limited understanding. It also underscores the limitations of human wisdom in interpreting divine actions, as Elihu's rigid theology could not comprehend a righteous person suffering without having sinned to "deserve" it. The verse, therefore, contributes to the book's exploration of how one should speak to and about God amidst profound adversity.
Christ-Centered Fulfillment
While Job 34:7 serves as Elihu's flawed accusation against Job, it powerfully foreshadows the ultimate "man" who truly drank up scorning, not by uttering it, but by enduring it on behalf of humanity: Jesus Christ. Unlike Job, who was accused of scorning God, Jesus Himself was the innocent object of intense scorn, mockery, and derision from humanity, particularly during His passion (Matthew 27:39-44). He "drank" the cup of suffering, not for His own sin, but for the sins of the world, which include our own propensity to "drink up scorning" in our hearts against God and others. The very "scorning" that Elihu accused Job of, humanity justly deserved, yet Christ, "who committed no sin, nor was any deceit found in his mouth," when reviled, "did not revile in return; when he suffered, he did not threaten, but committed himself to him who judges justly" (1 Peter 2:21-23). He perfectly exemplified righteous suffering, demonstrating how to endure without sinning with one's lips. Through His sacrifice, we are freed from the bondage of our own sinful, scornful hearts and empowered by His Spirit to approach God with trust and reverence, even in our deepest pain, knowing that our High Priest sympathizes with our weaknesses (Hebrews 4:15-16).