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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 35:9–13. His four-level outline is real structure in the source text, so it is rendered as structure.
Elihu here returns an answer to another word that Job had said, which, he thought, reflected much upon the justice and goodness of God, and therefore ought not to pass without a remark. Observe,
I.What it was that Job complained of; it was this, That God did not regard the cries of the oppressed against their oppressors (Job 35:9):
"By reason of the multitude of oppressions, the many hardships which proud tyrants put upon poor people and the barbarous usage they give them, they make the oppressed to cry; but it is to no purpose: God does not appear to right them. They cry out, they cry on still, by reason of the arm of the mighty, which lies heavily upon them." This seems to refer to those words of Job (Job 24:12), Men groan from out of the city, and the soul of the wounded cries out against the oppressors, yet God lays not folly to them, does not reckon with them for it. This is a thing that Job knows not what to make of, nor how to reconcile to the justice of God and his government. Is there a righteous God, and can it be that he should so slowly hear, so slowly see?
II.How Elihu solves the difficulty.
If the cries of the oppressed be not heard, the fault is not in God; he is ready to hear and help them. But the fault is in themselves; they ask and have not, but it is because they ask amiss, Jam 4:3. They cry out by reason of the arm of the mighty, but it is a complaining cry, a wailing cry, not a penitent praying cry, the cry of nature and passion, not of grace. See Hos 7:14, They have not cried unto me with their heart when they howled upon their beds. How then can we expect that they should be answered and relieved?
1.They do not enquire after God, nor seek to acquaint themselves with him, under their affliction (Job 35:10): But none saith, Where is God my Maker? Afflictions are sent to direct and quicken us to enquire early after God, Psa 78:34. But many that groan under great oppressions never mind God, nor take notice of his hand in their troubles; if they did, they would bear their troubles more patiently and be more benefited by them. Of the many that are afflicted and oppressed, few get the good they might get by their affliction. It should drive them to God, but how seldom is this the case! It is lamentable to see so little religion among the poor and miserable part of mankind. Every one complains of his troubles; but none saith, Where is God my Maker? that is, none repent of their sins, none return to him that smites them, none seek the face and favour of God, and that comfort in him which would balance their outward afflictions. They are wholly taken up with the wretchedness of their condition, as if that would excuse them in living without God in the world which should engage them to cleave the more closely to him. Observe,
(1.)God is our Maker, the author of our being, and, under that notion, it concerns us to regard and remember him, Ecc 12:1. God my makers, in the plural number, which some think is, if not an indication, yet an intimation, of the Trinity of persons in the unity of the Godhead. Let us make man.
(2.)It is our duty therefore to enquire after him. Where is he, that we may pay our homage to him, may own our dependence upon him and obligations to him? Where is he, that we may apply to him for maintenance and protection, may receive law from him, and may seek our happiness in his favour, from whose power we received our being?
(3.)It is to be lamented that he is so little enquired after by the children of men. All are asking, Where is mirth? Where is wealth? Where is a good bargain? But none ask, Where is God my Maker?
2.They do not take notice of the mercies they enjoy in and under their afflictions, nor are thankful for them, and therefore cannot expect that God should deliver them out of their afflictions.
(1.)He provides for our inward comfort and joy under our outward troubles, and we ought to make use of that, and wait his time for the removal of our troubles: He gives songs in the night, that is, when our condition is ever so dark, and sad, and melancholy, there is that in God, in his providence and promise, which is sufficient, not only to support us, but to fill us with joy and consolation, and enable us in every thing to give thanks, and even to rejoice in tribulation. When we only pore upon the afflictions we are under, and neglect the consolations of God which are treasured up for us, it is just with God to reject our prayers.
(2.)He preserves to us the use of our reason and understanding (Job 35:11): Who teaches us more than the beasts of the earth, that is, who has endued us with more noble powers and faculties than they are endued with and has made us capable of more excellent pleasures and employments here and for ever. Now this comes in here,
[1.]As that which furnishes us with matter for thanksgiving, even under the heaviest burden of affliction. Whatever we are deprived of, we have our immortal souls, those jewels of more worth than all the world, continued to us; even those that kill the body cannot hurt them. And if our affliction prevail not to disturb the exercise of their faculties, but we enjoy the use of our reason and the peace of our consciences, we have much reason to be thankful, how pressing soever our calamities otherwise are.
[2.]As a reason why we should, under our afflictions, enquire after God our Maker, and seek unto him. This is the greatest excellency of reason, that it makes us capable of religion, and it is in that especially that we are taught more than the beasts and the fowls. They have wonderful instincts and sagacities in seeking out their food, their physic, their shelter; but none of them are capable of enquiring, Where is God my Maker? Something like logic, and philosophy, and politics, has been observed among the brute-creatures, but never any thing of divinity or religion; these are peculiar to man. If therefore the oppressed only cry by reason of the arm of the mighty, and do not look up to God, they do no more than the brutes (who complain when they are hurt), and they forget that instruction and wisdom by which they are advanced so far above them. God relieves the brute-creatures because they cry to him according to the best of their capacity, Job 38:41; Psa 104:21. But what reason have men to expect relief, who are capable of enquiring after God as their Maker and yet cry to him no otherwise than as brutes do?
3.They are proud and unhumbled under their afflictions, which were sent to mortify them and to hide pride from them (Job 35:12): There they cry - there they lie exclaiming against their oppressors, and filling the ears of all about them with their complaints, not sparing to reflect upon God himself and his providence - but none gives answer. God does not work deliverance for them, and perhaps men do not much regard them; and why so? It is because of the pride of evil men; they are evil men; they regard iniquity in their hearts, and therefore God will not hear their prayers, Psa 66:18; Isa 1:15. God hears not such sinners. They have, it may be, brought themselves into trouble by their own wickedness; they are the devil's poor; and then who can pity them? Yet this is not all: they are proud still, and therefore they do not seek unto God (Psa 10:4), or, if they do cry unto him, therefore he does not give answer, for he hears only the desire of the humble (Psa 10:17) and delivers those by his providence whom he has first by his grace prepared and made fit for deliverance, which we are not if, under humbling afflictions, our hearts remain unhumbled and our pride unmortified. The case is plain then, If we cry to God for the removal of the oppression and affliction we are under, and it is not removed, the reason is not because the Lord's hand is shortened or his ear heavy, but because the affliction has not done its work; we are not sufficiently humbled, and therefore must thank ourselves that it is continued.
4.They are not sincere, and upright, and inward with God, in their supplications to him, and therefore he does not hear and answer them (Job 35:13): God will not hear vanity, that is, the hypocritical prayer, which is a vain prayer, coming out of feigned lips. It is a vanity to think that God should hear it, who searches the heart and requires truth in the inward part.
Historical interpretation
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These words mean, do you not see that everything is set in good order, as in a field, and that with an even greater precision each object is in the most convenient place? [Do you not see] that no object exceeds its own limit or steps on the area reserved to another? It is as if the night watches control everything; during the sleep of mortals nobody tries to attack. Observe wild animals. When they move around, that is the time when human beings sleep. They must not invade cities; people must not perish, because they sleep being conquered by sleep.
25. It is the practice of Holy Scripture, to pass suddenly from the singular to the plural, and to turn itself from the plural to the singular. Whence Eliu, when saying, They will cry and wail, did not subjoin, They said not, Where is God? but, He said not, Where is God? For, coming from the plural to the singular, he suddenly passed over to the person of each of the weak. Perhaps because that is better discerned by individuals, which is heard spoken of them individually: so that each of them returns to his own heart, and blames in himself that, which is stated of each man one by one. He, therefore, retained the singular number, saying, He said not, Where is God, Who hath made me? For, whoever is crushed by the tribulation of adversities, does not look at Him, by Whom He was made. For He, Who made that, which was not, leaves it not, when made, without guidance: and He Who made man mercifully, does not permit him to be tormented unjustly. Nor does He carelessly suffer that, which is, to perish, Who also created that which was not, that it might be. When we ask, then, the cause of our tribulation, and perhaps too slowly discover it; there is this consideration, we can suffer nothing unjustly, because if, God being our Creator, we exist, who before were not, God being our Ruler, we, who are, are not unjustly afflicted. It follows,
Who hath given songs in the night.
26. A ‘song in the night’ is joy in tribulation; because, though afflicted with worldly oppressions, we yet now rejoice in the hope of eternity. Paul was announcing songs in the night, saying, Rejoicing in hope, patient in tribulation. [Rom. 12, 12] David had taken up his song in the night, who was saying, Thou art my hope from the oppression which hath surrounded me, my Exultation, deliver me from those who surround me. [Ps. 32, 7] Lo! he calls oppression ‘night,’ and yet amidst his straitnesses, he calls his Deliverer, his Exultation. There was ‘night’ indeed without, in the encompassing of oppressions, but ‘songs’ were resounding within, from the consolation of joy. For, because we cannot return to eternal joys, except through temporal losses, it is the whole object of Scripture, that the hope of the joys, which will abide, should strengthen us, amid these passing adversities. Whence also the Prophet Ezekiel witnesses, that he had received a book, in which were written, lamentations, a song, and woe. [Ezek. 2, 10] For what is signified by this ‘book,’ except the words of God? For since they enjoin on us tears and sorrow, lamentations are said to be written therein. They contain also a song and woe; for they so set forth joy from hope, as yet to announce oppression and difficulties in this present life. They contain a song and woe, because though we seek for what is sweet there, it is yet first necessary for us to endure bitternesses here. The Lord was preaching a song and woe to His disciples, when He was saying, These things I have spoken unto you, that in Me ye might have peace: in the world ye shall have tribulation. [John 16, 33] As though He were plainly saying, May you have an inward refreshment and consolation from Me, because cruel and heavy oppression will befal you from the world without. Because then, every feeble person, when oppressed, has, by reason of his great weakness of heart, but faint hope of joy, and, when suffering adversities without, forgets that, in which he used to rejoice within, it is well said, He said not, Where is God Who made me, Who hath given songs in the night? For, were he to say these words, he would moderate the violence which he suffers, and, by the lasting good he was seeking within, would consider, that the transitory pain he endures, is not intolerable.
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Summary
Elihu, in his final discourse to Job, challenges the common human tendency to cry out under oppression without truly seeking God, their Maker. Job 35:10 highlights this profound oversight, asserting that "none saith, Where is God my maker, who giveth songs in the night." This verse powerfully underscores God's unique ability to provide deep comfort, peace, and even joy amidst the most profound darkness and suffering, contrasting human complaint with divine solace and calling humanity to recognize and actively seek the true source of their strength and hope.
Context
Literary Context
Job 35:10 is embedded within Elihu's fourth and final speech, spanning Job 35:1-16. This discourse immediately precedes God's climactic appearance and address to Job from the whirlwind, serving as a theological bridge. Elihu, presented as a younger, more perceptive observer than Job's three friends, positions himself as a mediator, aiming to correct what he perceives as Job's self-righteousness and the friends' flawed, overly simplistic theology of retribution. In this chapter, Elihu argues vehemently for God's transcendence and absolute sovereignty, asserting that human actions, whether righteous or wicked, do not fundamentally impact God's being or diminish His glory (Job 35:6-8). He criticizes Job for implying that God ignores the cries of the afflicted or that there is no inherent benefit in seeking Him. Elihu contends that while people may cry out from oppression, their lamentations often lack a genuine inquiry into God's presence and purpose. This verse serves as a direct indictment of humanity's failure to look beyond their immediate pain to the divine source of solace, setting the stage for God's subsequent revelation of His incomprehensible wisdom and power.
Historical & Cultural Context
The book of Job is set in an ancient Near Eastern context, reflecting the prevailing cultural and theological understandings of divine justice, human suffering, and the intricate relationship between God and humanity. In this cultural milieu, suffering was frequently, though often erroneously, linked directly to sin, a premise Job's three friends adamantly uphold. Elihu, while also affirming God's justice, introduces a more nuanced perspective, suggesting that suffering can serve disciplinary or revelatory purposes, rather than being solely punitive. The concept of "night" (Hebrew: laylah) universally symbolizes periods of trouble, despair, sorrow, or spiritual darkness, a pervasive motif found throughout ancient literature and the Psalms (e.g., Psalm 30:5 and Psalm 130:6). The idea of "songs in the night" would have been particularly counter-intuitive and striking, as night was typically a time for fear, vulnerability, and lament, not for joy or praise. This phrase, therefore, challenges conventional expectations, pointing to a supernatural source of comfort and strength that transcends the natural order of things, a solace not dependent on external circumstances but solely on the divine presence.
Key Themes
Job 35:10 significantly contributes to several overarching themes present in the book of Job and the broader biblical narrative. Firstly, it highlights Divine Comfort in Adversity, emphasizing God's unique and sovereign ability to provide profound solace and unexpected joy ("songs") even amidst the deepest suffering ("the night"). This speaks to a spiritual comfort that is not contingent on the absence of trouble but is available within the very heart of it, a theme beautifully echoed in Psalm 42:8 and Psalm 77:6. Secondly, Elihu points to Human Forgetfulness and Failure to Seek God. He delivers a sharp critique of the common human failing to focus on pain, complaint, and perceived injustice rather than actively seeking God, who alone can provide true relief, perspective, and transformation of spirit. This aligns with the biblical call to "call upon me in the day of trouble" found in Psalm 50:15. Lastly, the phrase "God my maker" underscores God as Creator and Sustainer, serving as a powerful reminder of His foundational role as the one who brought humanity into existence. This truth implies His inherent right, power, and benevolent will to sustain, comfort, and guide His creation through even the most challenging experiences, a foundational theological truth seen in passages like Isaiah 43:1.
Exposition and Analysis
Key Word Analysis
This primitive root means "to say," but is used with great latitude, encompassing concepts like answering, appointing, commanding, declaring, demanding, or even thinking and uttering speech. In Job 35:10, its use highlights a profound lack of inquiry or utterance. Elihu observes that despite their distress, people do not say or ask the crucial question about God's presence and provision, indicating a spiritual oversight or a failure to direct their thoughts and words toward God in a meaningful way.
From a primitive root meaning "to do or make," this term carries the broadest sense of creation, accomplishment, and fashioning. When applied to God as "my maker," it emphasizes His role as the sovereign Creator who brought humanity into existence. This implies not only the act of creation but also ongoing care, ownership, and an intimate, foundational relationship with His creation. Elihu appeals to this truth, reminding listeners that God, as their fashioner, possesses the inherent right and ability to provide for those He has made and to understand their deepest needs.
This word, derived from a root meaning "to sing," refers to a song, melody, or psalm, often intended to be accompanied by instrumental music. It conveys an idea of joyful expression, praise, or celebration. The juxtaposition of "songs" with "night" is particularly striking and paradoxical, as night typically symbolizes sorrow and distress. The presence of "songs" in such a context signifies a supernatural, divinely-imparted joy, peace, or praise that is independent of, and even triumphant over, external circumstances. It suggests a deep, inner spiritual comfort that can transform lament into genuine praise.
This term, also appearing as lêyl or laylāh, properly refers to a "twist" or "turning away of the light," signifying the period of darkness. Figuratively, it universally symbolizes adversity, trouble, sorrow, despair, or spiritual darkness. The phrase "in the night" powerfully conveys circumstances that are devoid of natural light, comfort, or hope. It sets the stage for the miraculous nature of God's provision of "songs," implying that His comfort and transformative power are most evident precisely when human resources and natural light fail, and when despair seems most overwhelming.
Verse Breakdown
"But none saith"
Elihu's opening phrase serves as a sharp and critical observation of human behavior. It highlights a widespread spiritual myopia, forgetfulness, or even stubbornness. Despite their cries of pain, oppression, or perceived injustice, people fail to direct their inquiry or their hearts toward the ultimate source of help and understanding. This is not merely a statement of fact but an indictment of humanity's failure to seek God actively in their distress, instead often focusing solely on their suffering or complaining about their circumstances.
"Where [is] God my maker"
This is the crucial, penetrating question that Elihu contends no one truly asks. It points to a profound spiritual oversight and a misdirection of focus. Instead of questioning God's justice or merely lamenting their lot, Elihu suggests that the proper, indeed essential, response to suffering should be to seek the presence, purpose, and comfort of God. By invoking "my maker," Elihu reminds humanity of God's foundational relationship with them as their Creator, implying His inherent knowledge of their needs and His vested interest in their well-being. It's a call to remember God's sovereignty, His intimate involvement in human life, and His unique ability to provide.
"who giveth songs in the night"
This clause reveals God's unique, benevolent, and transformative character. Even in the deepest "night" of human suffering, despair, or spiritual darkness, God possesses the power and willingness to provide "songs"—meaning profound joy, inner peace, supernatural comfort, or the ability to offer praise. This is not a superficial cheerfulness or a denial of pain, but a deep, divinely-imparted solace that transcends and even defies external circumstances. It speaks to God's miraculous power to transform sorrow into joy, lament into praise, and to provide inner strength and hope precisely when all human resources and natural conditions are bleak.
Literary Devices
Job 35:10 masterfully employs several potent literary devices to convey its profound message. The most prominent is Symbolism, where "night" serves as a powerful and universally understood symbol for periods of intense suffering, despair, adversity, or spiritual darkness. This symbol immediately evokes a sense of vulnerability, isolation, and hopelessness. In stark Contrast to this is the Symbolism of "songs," which represents joy, praise, comfort, and an inner peace that transcends external circumstances. The Juxtaposition of "songs" and "night" creates a striking paradox, highlighting God's supernatural ability to bring forth joy and solace in the most unlikely and desolate circumstances. This unexpected combination underscores the divine nature of the comfort offered, as it defies natural human experience and expectation. Furthermore, the verse utilizes a powerful Rhetorical Question ("Where is God my maker...?") to implicitly criticize humanity's spiritual blindness and call for a deeper, more intentional seeking of God during times of distress, compelling the listener to self-reflection rather than providing a direct answer.
Theological and Thematic Connections
This verse profoundly speaks to God's character as the ultimate Comforter and Sustainer, capable of imparting joy and peace even in the most desolate circumstances. It challenges the human tendency to lament external circumstances without turning inward to seek the divine presence, reminding us that true solace comes from recognizing God as our Creator and trusting in His benevolent provision. The "songs in the night" represent a spiritual reality where God's presence transforms despair into hope, demonstrating that His comfort is not contingent on the absence of trouble but is a supernatural gift available within the very heart of adversity. This theological truth assures believers that God is not distant or indifferent to their suffering but actively involved, offering a profound inner peace that the world cannot give or take away. It redirects our focus from the problem to the Provider, inviting a deeper, more intimate relationship with the One who holds all things in His hands.
Reflection and Application
Job 35:10 serves as a profound challenge and comfort for believers navigating the complexities of suffering. In our moments of deepest distress, our natural inclination might be to focus on the pain, to question God's perceived silence, or to lament our circumstances. However, Elihu's words call us to a different, more redemptive posture: instead of merely crying out about our trouble, we are invited to cry out to God, actively asking, "Where is God my maker in this?" It encourages a vital shift from a complaint-centric perspective to a God-seeking one, reminding us that our Creator is intimately involved in our lives and possesses the unique ability to infuse our darkest hours with unexpected "songs"—moments of peace, understanding, or even joy that transcend our immediate pain. This verse compels us to cultivate a habit of seeking God's presence and trusting in His sovereign comfort, transforming our lamentations into opportunities for deeper reliance on Him, knowing that He can turn our night into a melody of hope and steadfast faith. It is a call to remember that even when the world offers no light, God remains the source of an enduring inner song.
Questions for Reflection
FAQ
What does "songs in the night" truly mean, and how is it possible to have them during suffering?
"Songs in the night" is a profound and beautiful metaphor for the divinely-imparted comfort, peace, and even joy that God can provide to His people even in the midst of their deepest suffering, despair, or spiritual darkness. The "night" symbolizes a time of trouble, sorrow, adversity, or spiritual barrenness, where natural light and comfort are absent. The "songs" represent an inner spiritual melody, a sense of hope, praise, or contentment that is not dependent on external circumstances but flows directly from God's presence and His work within the believer. It is possible to have such "songs" during suffering because God, as our "Maker," is sovereign over all circumstances and is the ultimate, inexhaustible source of all comfort and strength. This is not about denying pain or forcing superficial happiness, but about experiencing a supernatural peace that transcends human understanding (Philippians 4:6-7) and finding profound strength and even praise in God's presence, even when circumstances remains bleak. It is the assurance that God is intimately with us, actively working even in the darkness, and can transform our lament into a melody of trust, hope, and praise, as famously demonstrated by Paul and Silas singing hymns in prison (Acts 16:25).
Christ-Centered Fulfillment
Job 35:10, with its poignant question about finding God who "giveth songs in the night," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Elihu's words highlight humanity's failure to seek God in their suffering, Christ perfectly embodies the "song in the night" for a fallen world. He willingly entered humanity's deepest "night" of sin, brokenness, and death, experiencing unimaginable suffering and even the cry of abandonment on the cross (Matthew 27:46). Yet, through His glorious resurrection, He conquered the ultimate night of death and the grave, bringing the dawn of new life, eternal hope, and the promise of ultimate deliverance. For believers, Christ is the very source of true and lasting joy, peace, and comfort, even amidst life's most severe trials. The Holy Spirit, whom Christ sent as the Comforter (John 14:26), enables us to have "songs in the night"—a peace that surpasses all understanding (Philippians 4:7) and the ability to find joy even in tribulation (Romans 5:3-5). Jesus Himself promised His disciples, "My peace I give you... Do not let your hearts be troubled and do not be afraid" (John 14:27), a peace that endures through the darkest nights of earthly existence. Thus, the longing for God who gives "songs in the night" is fully realized in Christ, who not only provides comfort but is the very embodiment of God's redemptive presence in our suffering, leading us to an eternal day where there will be no more night, sorrow, or crying (Revelation 21:4).