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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
43. But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person? For how can he adhere to “truth in his words of reproof, whom pride of mind within removes far away from the same truth?
“For he has said, ‘A man will not please God even though he runs with him.’ ” But that he never said so, everyone acknowledges who reads the words of blessed Job. Is it not a wonder that he, who speaks for the sole purpose of proudly setting himself off, invents something to find fault within another person? How can he adhere to truth in his words of reproof, whom pride of mind within removes far away from the same truth?
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Summary
Job 34:9 presents Elihu's interpretation of Job's despair, asserting that Job believes there is no ultimate benefit or advantage in cultivating a relationship of delight with God. This statement, though not a direct quote from Job, reflects Elihu's conclusion drawn from Job's anguished questions concerning divine justice and the suffering of the righteous, thereby setting the stage for Elihu's defense of God's absolute sovereignty and righteousness against what he perceives as Job's accusations of divine indifference or injustice.
Context
Literary Context
Job 34:9 is uttered by Elihu, who, as the youngest of the interlocutors, enters the dialogue in Job 32:1 after Job's three friends have exhausted their arguments. Elihu positions himself as a more enlightened arbiter, criticizing both Job for his perceived self-righteousness and the friends for their inability to offer a convincing theological explanation for Job's suffering. In Job 34, Elihu's primary objective is to unequivocally vindicate God's righteousness and absolute power. His statement in verse 9, "For he hath said, It profiteth a man nothing that he should delight himself with God," is presented as the core of Job's implicit complaint. Elihu construes Job's laments about his inexplicable suffering despite his blamelessness (e.g., Job 9:22, Job 21:7) as a fundamental questioning of the value of piety itself. Elihu's subsequent argument throughout the chapter is that God is inherently just and omnipotent, and therefore, Job's suffering must serve a righteous purpose, even if Job, in his limited human understanding, cannot discern it.
Historical & Cultural Context
The book of Job is set in the patriarchal period, likely in the land of Uz, and is a profound example of ancient Near Eastern wisdom literature. A pervasive theological framework of this era, often termed "retribution theology," posited a direct, observable correlation between one's moral conduct and divine recompense: righteousness was believed to lead to blessing and prosperity, while sin inevitably resulted in suffering and calamity. Job's friends, and to a significant degree Elihu, operate firmly within this paradigm. Their struggle to reconcile Job's immense suffering with his acknowledged righteousness leads them to conclude that he must have sinned, even if unknowingly. Elihu's statement in Job 34:9 functions as his summation of Job's perceived grievance, suggesting that Job has effectively negated the very premise of this transactional theology – that piety yields tangible "profit." The book of Job, as a whole, critiques the simplistic and rigid application of this retribution principle, ultimately demonstrating that God's ways are often inscrutable, and suffering is not always a direct punishment for sin, nor is it necessarily a sign of God's disfavor.
Key Themes
This verse encapsulates several pivotal themes explored throughout the book of Job. Firstly, it highlights the theme of Misinterpretation and Misrepresentation, as Elihu, despite his claims of superior insight, fundamentally misconstrues Job's profound spiritual anguish and desperate questions as a direct accusation against God's character or the utility of righteousness. This serves as a cautionary tale against presuming to know the heart of one who suffers. Secondly, it directly addresses The Nature of Righteousness and Piety, forcing the reader to confront the question: Is our relationship with God transactional, where devotion is merely a means to secure blessings and avoid hardship? Elihu's attributed statement to Job points to this flawed understanding, which the book of Job ultimately refutes by presenting Job's enduring faith despite his lack of "profit." Thirdly, the verse serves Elihu's broader argument concerning God's Absolute Justice and Sovereignty, as Elihu seeks to defend God's character against any perceived slight, asserting God's inability to act unjustly, regardless of human suffering or comprehension, a theme he develops throughout Job 34. Finally, the verse is central to the overarching Problem of Suffering of the Righteous, which is the core dilemma of the entire book of Job—the struggle to reconcile the intense, inexplicable suffering of a blameless individual with the concept of an omnipotent, just, and loving God.
Exposition and Analysis
Key Word Analysis
This verb means "to be familiar with; by implication, to minister to, be serviceable to, be customary; acquaint (self), be advantage, [idiom] ever, (be, (un-)) profit(-able), treasurer, be wont." In Elihu's accusation, it carries a strong connotation of tangible benefit, utility, or material gain. Elihu implies that Job believes there is no practical, advantageous outcome for a person who lives righteously and delights in God, especially when that person experiences profound suffering. This word highlights a transactional view of faith, where devotion is expected to yield discernible returns.
This noun means "properly, a valiant man or warrior; generally, a person simply; every one, man, [idiom] mighty." While it can denote a "mighty man," in this context, it refers to a human being generally, emphasizing the universal applicability of Elihu's accusation. He is speaking about the experience of any individual who might question the value of piety in the face of adversity.
This verb means "to be pleased with; specifically, to satisfy a debt; (be) accept(-able), accomplish, set affection, approve, consent with, delight (self), enjoy, (be, have a) favour(-able), like, observe, pardon, (be, have, take) please(-ure), reconcile self." It signifies a voluntary, positive, and affectionate disposition. When applied to one's relationship with God, it implies a genuine, heartfelt devotion, a joyful inclination towards Him, and finding pleasure in His presence and will. Elihu's use of this word suggests that Job, in his despair, has come to believe that even a sincere, internal disposition of delight towards God brings no beneficial outcome in the face of adversity.
This plural noun means "gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative; angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty." Here, it unequivocally refers to the one true, supreme God, the object of Job's (and all believers') devotion and the ultimate source of justice and power. The word underscores the profound nature of the relationship Elihu believes Job has devalued.
Verse Breakdown
"For he hath said"
This opening phrase immediately establishes that Elihu is not directly quoting Job but rather interpreting or summarizing what he perceives to be Job's underlying sentiment. It frames Elihu's subsequent statement as an accusation against Job, setting up the premise for Elihu's extensive defense of God's justice. This attribution is crucial for understanding the verse as Elihu's perspective on Job's despair, rather than Job's explicit words.
"It profiteth a man nothing"
This is the core of Elihu's accusation against Job. He claims Job believes there is no advantage, benefit, or gain—whether material, spiritual, or otherwise—from a life devoted to God. This reflects the transactional theology that Job's friends (and Elihu) largely adhere to, where piety is expected to yield discernible positive outcomes, and suffering implies a lack of "profit" or even a negative return on spiritual investment.
"that he should delight himself with God"
This clause specifies the activity that Elihu claims Job deems unprofitable. "Delighting oneself with God" speaks to a deep, internal, and voluntary commitment of the heart to God, encompassing worship, obedience, and joyful communion. Elihu suggests Job has concluded that even this profound, sincere devotion is ultimately futile or without reward when faced with the stark reality of inexplicable suffering and the apparent absence of divine intervention or blessing.
Literary Devices
Elihu's statement in Job 34:9 employs several significant literary devices. Primarily, it uses Misattribution, as Elihu puts words into Job's mouth that Job never explicitly uttered. This is a common rhetorical tactic where an opponent's complex position is simplified, summarized, or even caricatured to make it easier to refute. This leads directly to an element of Straw Man Fallacy, where Elihu constructs a distorted version of Job's profound anguish and desperate questions, presenting them as a direct challenge to God's justice, rather than engaging with the true depth of Job's suffering and his struggle to reconcile it with God's character. Furthermore, there is a subtle Rhetorical Question implied by Elihu's assertion; by stating Job's supposed belief, Elihu implicitly challenges the audience (and Job) to consider if such a belief is tenable or wise, thereby setting up his subsequent arguments for God's unquestionable righteousness and omnipotence.
Theological and Thematic Connections
Job 34:9, as Elihu's interpretation of Job's despair, serves as a pivotal point for exploring the nature of true faith and the enduring problem of suffering. It powerfully challenges the simplistic retribution theology prevalent in Job's era, which posited a direct, observable cause-and-effect relationship between righteousness/sin and prosperity/suffering. The verse forces us to consider whether our relationship with God is fundamentally transactional—a quid pro quo where our piety is a means to secure blessings and avoid hardship—or if it is rooted in genuine delight, trust, and devotion to God for who He is, independent of our circumstances. The book of Job ultimately reveals that God's ways are often beyond human comprehension, and true righteousness is not pursued for personal gain but out of love and unwavering trust in God's character, even when circumstances are painful and seemingly unprofitable. This profound truth refutes the notion that "delighting in God" is without "profit," redefining profit not as material gain but as the profound spiritual blessing of knowing God Himself and finding ultimate satisfaction in Him.
Reflection and Application
Elihu's misrepresentation of Job's words in Job 34:9 offers profound lessons for our own spiritual journeys and our interactions with others. First, it serves as a powerful reminder to exercise empathy, humility, and discernment when encountering those who are suffering. Despair can lead to expressions of pain and frustration that, while not perfectly articulated or theologically precise, stem from deep anguish rather than outright rebellion against God. We must be cautious not to misinterpret or misrepresent the struggles of others, especially when they are wrestling with difficult questions about faith and suffering, lest we add to their burden with our own flawed judgments. Second, this verse prompts us to examine our own motivations for following God. Is our piety driven by a desire for tangible gain, a transactional expectation that faithfulness will always yield prosperity and comfort? Or is it born out of a genuine desire to delight in God for who He is, to know Him, and to trust His character even when circumstances are perplexing or painful? True faith seeks God Himself, not merely His blessings. Finally, when life does not make sense, and suffering seems to contradict our notions of justice, we are called to trust in God's perfect character and sovereign plan, knowing that His ways are higher than our ways, and His ultimate purposes are always good, even if incomprehensible in the moment.
Questions for Reflection
FAQ
Did Job actually say, "It profiteth a man nothing that he should delight himself with God"?
No, Job never explicitly utters these exact words. Elihu's statement in Job 34:9 is his interpretation and summation of what he perceives to be the underlying sentiment of Job's laments and questions. Job had indeed questioned the fairness of his suffering despite his righteousness (e.g., Job 9:22, Job 21:7), expressing despair and confusion about God's apparent indifference to his plight. Elihu, operating from a strict retribution theology, interprets Job's anguish as a direct accusation against God's justice and a denial of the value of piety.
What is "retribution theology" and how does it relate to Job 34:9?
Retribution theology is a theological framework, prevalent in ancient Israel and the broader ancient Near East, that posits a direct, observable correlation between one's actions and divine recompense. Simply put, it suggests that righteousness leads to blessings and prosperity, while sin leads to suffering and calamity. Job 34:9 relates to this because Elihu, like Job's other friends, firmly believes in this system. When Job, a righteous man, suffers immensely, it creates a theological dilemma for them. Elihu's accusation that Job believes "it profiteth a man nothing" to delight in God is his way of framing Job's despair as a rejection of this fundamental principle, thereby justifying his own defense of God's absolute justice within this framework. The book of Job, in its entirety, challenges the simplistic application of this theology, demonstrating that suffering is not always a direct punishment for sin.
How does Elihu's speech differ from the arguments of Job's other three friends?
While Elihu shares the underlying premise of retribution theology with Eliphaz, Bildad, and Zophar, his approach differs in several key ways. First, Elihu is younger and claims to speak with fresh, divinely inspired insight, criticizing both Job's friends for their inability to convince Job and Job himself for his perceived arrogance and questioning of God (Job 32:1-5). Second, Elihu emphasizes God's absolute sovereignty and justice more explicitly, arguing that God cannot act wickedly or pervert justice (Job 34:10-12). Third, Elihu introduces the concept of suffering as a means of divine discipline or instruction, intended to refine and teach, rather than solely as punishment (Job 33:14-30). This nuance, while still within the retribution framework, offers a slightly more sophisticated explanation for suffering than the friends' rigid insistence on Job's hidden sin.
Christ-Centered Fulfillment
Job 34:9, with its questioning of the "profit" of delighting in God amidst suffering, finds its ultimate and profound answer in the person and work of Jesus Christ. The transactional view of faith, where piety is expected to yield tangible benefits, is utterly transformed by the Gospel. Christ Himself, the perfectly righteous one, suffered incomprehensibly, not for His own sin, but for the sins of humanity (1 Peter 2:24). His suffering demonstrates that "profit" in God's economy is not about earthly gain or the absence of pain, but about spiritual transformation, reconciliation, and eternal life. The New Testament teaches that true "gain" is found in knowing Christ and being found in Him, even counting all earthly advantages as "loss" for the sake of His surpassing worth (Philippians 3:7-8). Jesus perfectly embodied "delighting himself with God," consistently doing the Father's will (John 4:34), even to the point of death on a cross (Philippians 2:8). His sacrifice reveals that the ultimate "profit" of delighting in God is not a life free from suffering, but a life redeemed, reconciled, and eternally united with God through grace, a gift freely given, not earned by merit or transaction (Ephesians 2:8-9). In Christ, the question of whether it "profiteth a man nothing" to delight in God is answered with a resounding affirmation of eternal, unmerited, and glorious profit that transcends all earthly suffering.