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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.
“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.
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Summary
In Job 34:8, Elihu, the youngest of Job's counselors, levels a severe accusation against Job, asserting that Job's profound complaints and questioning of divine justice align him spiritually with those who actively practice wickedness and openly rebel against God's righteous authority. This verse functions as a rhetorical condemnation, implying that Job's perceived defiance places him in the same spiritual fellowship as individuals whose lives and attitudes are fundamentally characterized by iniquity and opposition to God's perfect governance.
Context
Literary Context
Job 34:8 is embedded within Elihu's extensive and passionate speeches, which span from Job 32 through Job 37. Elihu emerges as a new voice in the debate after Job's three friends have failed to persuade him, and Job continues to steadfastly proclaim his innocence while challenging God's perceived injustice. Elihu positions himself as a righteous defender of God's character, arguing vehemently that God is inherently just and incapable of wrongdoing. Specifically in chapter 34, Elihu directly confronts Job's assertions, interpreting them not as expressions of pain or confusion, but as a direct challenge to God's sovereignty and a dangerous spiritual alignment with the wicked. This particular verse serves as a climactic rhetorical flourish in Elihu's discourse, designed to underscore the gravity of Job's words and their perceived spiritual implications.
Historical & Cultural Context
Within the ancient Near Eastern wisdom tradition, particularly in Israel, there was a deeply ingrained belief in a direct, retributive correlation between one's actions and their consequences: righteousness led to blessing, and wickedness to suffering. While the Book of Job ultimately critiques a simplistic application of this theology, Elihu operates firmly within its established framework. The concept of "company" or "walking with" carried profound significance, denoting not merely physical proximity but a deep, influential association that profoundly shaped one's moral character, spiritual trajectory, and ultimate destiny. Furthermore, speech was universally understood as a powerful outward manifestation of the heart's inner condition, making Job's lamentations and questions, in Elihu's view, a damning revelation of his true spiritual alignment.
Key Themes
This verse significantly contributes to several overarching themes within Elihu's discourse and the broader Book of Job. A primary theme is God's Unquestionable Justice and Sovereignty. Elihu relentlessly defends God's righteousness, asserting that any perceived questioning of it, as he believes Job is doing, is tantamount to rebellion. This aligns with the broader biblical truth that the Lord is righteous in all His ways and kind in all His works. Another crucial theme is the Gravity of Association and Influence, highlighting how one's spiritual and intellectual company profoundly shapes one's character and worldview. This extends beyond mere physical companionship to shared attitudes, ideologies, and philosophical stances, echoing warnings found throughout the wisdom literature regarding the company one keeps. Finally, the verse illuminates the Nature of Ungodliness, defining "workers of iniquity" and "wicked men" as those whose lives, thoughts, and words are fundamentally contrary to God's moral order and divine will.
Exposition and Analysis
Key Word Analysis
This feminine noun denotes "association" or "company." It implies a close relationship, a shared circle, or a collective group. In this context, Elihu uses it to suggest that Job's attitude or words place him in a spiritual collective with those who are morally corrupt, indicating a shared mindset or purpose rather than just physical presence.
This primitive root means "to walk" (literally or figuratively). In biblical idiom, "walking" frequently describes one's way of life, conduct, or spiritual journey. Elihu's use of this word here emphasizes that Job's actions or words are not isolated incidents but reflect a deeper, consistent pattern of behavior or a spiritual trajectory that aligns him with the unrighteous.
This term refers to "nothingness," "trouble," "vanity," or "wickedness." It can specifically denote an idol, affliction, or mischief. It often carries the connotation of futility or destructive intent, implying not just a deviation from righteousness but an active, often habitual, practice of evil that leads to ruin or sorrow. Elihu uses it to describe the inherent nature of the "workers" with whom he accuses Job of associating.
Verse Breakdown
"Which goeth in company with the workers of iniquity"
Elihu initiates his accusation by asserting that Job, through his contentious words and complaints against God, has spiritually aligned himself with those who actively practice evil. The phrase "goeth in company" (from ʼârach H732, and chebrâh H2274) signifies a deep, influential association or a shared spiritual posture. Elihu suggests that Job's perceived challenge to God's justice places him in the same spiritual camp as those who openly defy divine authority, implying a common purpose or mindset.
"and walketh with wicked men"
This parallel clause serves to reinforce and intensify the preceding accusation. "Walketh with" (from yâlak H3212) is a common biblical metaphor for one's way of life, conduct, or spiritual journey. By stating that Job "walketh with wicked men" (from reshaʻ H7562 and ʼĕnôwsh H582), Elihu implies that Job's attitude reflects the same rebellious spirit and moral perversity found in those who are fundamentally unrighteous and condemned by God. Together, the two clauses emphasize a profound, intentional, and dangerous spiritual fellowship, not merely a casual acquaintance.
Literary Devices
Elihu's pronouncement in Job 34:8 masterfully employs several potent literary devices to deliver his forceful accusation. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second clause, "and walketh with wicked men," reiterates and intensifies the meaning of the first, "Which goeth in company with the workers of iniquity." The phrases "goeth in company" and "walketh with" are parallel expressions denoting close association, while "workers of iniquity" and "wicked men" serve as synonymous terms for the ungodly. This repetition underscores the severity and certainty of Elihu's charge. Furthermore, both "goeth in company" and "walketh with" function as Metaphors for spiritual and intellectual alignment, rather than literal physical companionship. Elihu is not suggesting Job is physically associating with criminals, but rather that his words and mindset reflect the essence of their rebellion against God. The verse also serves as a sharp Rhetorical Accusation, designed to shock Job and the other listeners into recognizing the perceived gravity of Job's complaints against God's righteousness.
Theological and Thematic Connections
Elihu's accusation, though ultimately misdirected in its application to Job, powerfully articulates a profound biblical principle: the critical importance of our associations, extending far beyond mere physical proximity to encompass shared attitudes, philosophies, and spiritual alignments. The Scriptures consistently warn against the corrupting influence of ungodly company, whether through direct relationships, shared ideologies, or the subtle adoption of worldly mindsets. To "go in company" or "walk with" the wicked implies a shared path, a common purpose, and an embrace of values contrary to God's character and commands. This theological insight calls believers to vigilant discernment, recognizing that our spiritual health is deeply intertwined with the influences we permit into our lives and the attitudes we cultivate, especially concerning our understanding of God's justice and sovereignty. It underscores the call to pursue righteousness and wisdom in our relationships and worldview.
Reflection and Application
While Elihu's specific judgment of Job was ultimately proven incorrect by God Himself, the underlying principle of Job 34:8 remains profoundly relevant for believers today. Our words and attitudes, particularly during times of intense suffering, confusion, or doubt, are powerful indicators of our spiritual alignment. To question God's goodness, wisdom, or justice, even implicitly through our complaints or despair, can inadvertently place us in a spiritual posture akin to those who openly rebel against Him. This verse challenges us to cultivate a deep, unwavering trust in God's character, even when His ways are inscrutable or His providence seems harsh. It also serves as a potent reminder to carefully discern the "company" we keep, extending beyond physical friendships to the intellectual and spiritual influences we embrace—the media we consume, the philosophies we entertain, and the voices we allow to shape our worldview. Our spiritual walk is a continuous, conscious choice to align with God's truth and righteousness, diligently guarding our hearts and minds against any subtle drift towards ungodly perspectives or a spirit of defiance.
Questions for Reflection
FAQ
Was Elihu right in his accusation against Job in this verse?
No, Elihu was ultimately mistaken in his assessment of Job's heart and motives. While Elihu's general theological principles about God's justice and the dangers of associating with the wicked were sound, he misapplied them to Job's unique situation. Job was wrestling with God from a place of profound faith and immense suffering, not from a spirit of rebellion or alignment with evildoers. God later affirms Job's integrity, directly rebuking Elihu's friends (and by extension, Elihu himself, though more gently) for not speaking what was right about Him, unlike Job (Job 42:7).
What is the significance of the phrases "goeth in company" and "walketh with" in this context?
These phrases are not merely about physical proximity but signify a deep, intentional association, a shared path, or a common mindset. In biblical thought, "walking with" someone often denotes a way of life, a spiritual journey, or a pattern of conduct. Elihu uses them metaphorically to suggest that Job's complaints and questioning of God's justice reveal a spiritual alignment with those who are fundamentally opposed to God's righteous rule, even if Job himself was not physically associating with criminals. It's about a shared spiritual posture or philosophy that manifests in one's words and attitudes.
How can a believer avoid "walking with wicked men" in today's world, where ungodly influences are so pervasive?
Avoiding "walking with wicked men" in the modern world requires constant spiritual discernment and intentional choices. It means guarding one's heart and mind against ungodly philosophies, values, and narratives that contradict God's truth. This involves being selective about the media consumed, the ideologies embraced, and the online communities engaged with. It also means actively cultivating fellowship with God through consistent engagement with His Word and prayer, and seeking out healthy, Christ-centered relationships and communities that encourage righteousness and spiritual growth. The call is to "think about whatever is true, noble, right, pure, lovely, admirable, excellent, or praiseworthy" (Philippians 4:8) and to "spur one another on toward love and good deeds" by not neglecting to meet together (Hebrews 10:24-25).
Christ-Centered Fulfillment
While Job 34:8 serves as Elihu's misguided accusation against Job, its underlying principle of association finds profound Christ-centered fulfillment and redefinition in the New Testament. Jesus, the perfectly righteous One, stands in stark contrast to the "workers of iniquity" and "wicked men" Elihu describes. He never "walked with" them in their sin or rebellion, yet He radically "went in company" with sinners, not to participate in their wickedness, but to seek and to save them. He was famously called a "friend of tax collectors and sinners" (Matthew 11:19), demonstrating a divine compassion that seeks to transform, not merely condemn. Ultimately, Christ identified with the "wicked" in the most profound way possible: He bore the iniquity of us all on the cross (Isaiah 53:6), becoming sin for us who knew no sin, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His sacrifice, believers are called to forsake the "walk" of the wicked world and instead "walk in newness of life" with Him (Romans 6:4), identifying with His perfect righteousness and living according to His Spirit, rather than conforming to the patterns of this fallen age (Romans 12:2).