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Commentary on Job 35 verses 9–13
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.
“Because of the pride of humanity,” that is, they are reproved for the pride and arrogance that they show before their neighbors. And God will not hear the vain cries of proud people.
34. We must observe that two points are stated: both that He does not hear without reason [or, ‘in vain,’ (with different punctuation.)] him, who cries to Him, and yet regards his sufferings; and pretends not to hear his cry, and still is not ignorant what each one suffers. Let no one, then, who is not speedily heard, believe that he is not cared for by God’s providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface. Our desires, therefore, are deferred, in order that they may make progress; they make progress, in order to gain strength for that which they are about to enjoy: they are exercised in the contest, in order that greater rewards may be heaped on them, in recompense. The labour of the contest is protracted, in order that the crown of victory may become greater. When the Lord, then, does not speedily hear His own people, He draws them to Himself, just as He is believed to repel them. For He is, in truth, our spiritual Physician, and cuts out the infection of vices, whose existence within us He utterly reprobates. He extracts the poison of corruption with the knife of tribulation; and the more He pretends not to hear the cries of His patient, the more is He providing for the ending of his sickness. For hence the Prophet exclaims, O my God, I will cry through the day, and Thou wilt not hear; and in the night, and not to my folly. [Ps. 22, 2] As if He were saying, It tends not to my folly, that Thou dost not hear me, when I cry to Thee, day and night, without ceasing; because Thou trainest me the more in heavenly wisdom, by seeming, as it were, to desert me in my temporal affliction. Hence also he says, A helper opportunities, in tribulation. [Ps. 9, 9] Intending to speak of tribulations, he first mentioned opportunities; because we are frequently bruised by tribulation, and yet it is not a fit season for our being assisted according to our desire for deliverance. Let it be said then, For God will not hear without reason, and the Almighty will behold the causes of men one by one. But because some persons are frequently broken down by this very delay of assistance.
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SUMMARY
Job 35:13, a declaration from Elihu, asserts God's profound transcendence and perfect discernment, emphasizing that the Almighty will not lend an attentive ear or give serious consideration to human words, prayers, or laments that are empty, insincere, or rooted in futility and a challenging spirit. Elihu contends that God, in His absolute sovereignty and righteousness, is unaffected by human complaints that lack genuine faith, humility, or a proper understanding of His divine character, thus dismissing utterances devoid of spiritual substance.
CONTEXT
Literary Context: Job 35:13 is situated within Elihu's third discourse (Job 35:1-16), a crucial section where the youngest of Job's three counselors offers his perspective on divine justice and human suffering, aiming to provide a more refined theological explanation than his predecessors. Elihu positions himself as a spokesman for God, arguing that human righteousness does not enhance God's glory, nor does human wickedness diminish His essence, thereby highlighting God's absolute self-sufficiency and transcendence (see Job 35:6-8). He then pivots to assert that while God does hear the cries of the oppressed and those in genuine distress (Job 35:9), He does not respond to complaints that are rooted in a challenging spirit, a lack of sincerity, or a failure to seek true understanding. This verse directly implies that Job's persistent laments, from Elihu's viewpoint, fall into the category of "vanity" because they question God's justice rather than humbly seeking His intervention or understanding.
Historical & Cultural Context: The Book of Job belongs to the wisdom literature genre of the Old Testament, reflecting ancient Near Eastern concerns about the nature of divine justice, the problem of human suffering, and the appropriate relationship between humanity and the divine. In this cultural milieu, prayer and sacrifice were central to religious practice, often understood as a means of communication with and even influencing deity. However, there was also a strong emphasis on the sincerity and purity of the worshiper's heart. The concept of theodicy—the vindication of divine goodness and providence in view of the existence of evil—is a central, pervasive theme throughout the entire Book of Job. Elihu's arguments, while sometimes harsh in their delivery, reflect a prevailing theological perspective that God is inherently just and omniscient, and therefore, human suffering must be understood within the framework of divine wisdom, even if it remains inscrutable to human minds. The cultural understanding of "vanity" (empty words, idolatry, futility) was deeply ingrained, particularly in contrast to the absolute truth and substance of God.
Key Themes: This verse contributes significantly to several key themes within the Book of Job and broader biblical theology. It underscores Divine Transcendence and Impartiality, highlighting God's exalted nature, which is beyond human manipulation or influence through insincere words. It emphasizes God's Perfect Discernment, asserting that He sees beyond outward expressions to the true intent and condition of the human heart, refusing to engage with that which is hollow or false. This leads directly to the theme of The Nature of True Prayer, suggesting that effective prayer is not merely a verbal exercise but requires sincerity, humility, and a right understanding of God's character and purposes. Elihu's perspective also touches upon The Problem of Suffering by implying that Job's continued suffering might be linked to his "vain" complaints, rather than a lack of divine attention to genuine distress, a point Elihu attempts to clarify in his broader discourse (e.g., Job 35:9-12).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 35:13 employs several effective literary devices to convey Elihu's message with force and clarity. The most prominent is Parallelism, specifically synonymous parallelism, where the second clause ("neither will the Almighty regard it") reiterates and strengthens the meaning of the first ("Surely God will not hear vanity"). This repetition emphasizes the certainty and finality of God's non-response to insincere or futile words. There is also an element of Personification, as God is described with human-like actions of "hearing" and "regarding," though these are understood in a divine, perfect sense, underscoring His active discernment. Elihu's strong assertion, introduced by the emphatic "Surely," functions as a Rhetorical Statement designed to correct Job's perceived error and underscore God's unwavering and discerning character. The very concept of "vanity" itself can be seen as a form of Metonymy, where the abstract quality of emptiness or futility stands in for the words or actions that embody it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 35:13 profoundly speaks to the nature of divine-human communication and God's character. It underscores God's omniscience and His demand for sincerity in all interactions. Theologically, it asserts that God is not swayed by mere words or ritualistic performance, but by the heart's true condition and motive. This aligns with the broader biblical emphasis on inner truth over outward show, reminding us that God's justice is not arbitrary but perfectly discerning. He does not ignore genuine suffering or the cries of the oppressed, as Elihu himself notes in earlier verses, but He does not dignify complaints that are rooted in a challenge to His righteousness or are uttered without a spirit of humility and truth. This verse serves as a sober reminder that our approach to God must be marked by reverence and authenticity, recognizing His supreme holiness and wisdom.
REFLECTION AND APPLICATION
Job 35:13 challenges us to examine the sincerity and motive behind our prayers and complaints to God. It calls us beyond superficial religiosity to a deep, authentic relationship where our words truly reflect our hearts. In moments of suffering, confusion, or perceived injustice, it's natural to question or lament, but this verse reminds us that God discerns the spirit in which we approach Him. Are our laments cries of genuine desperation and trust, or are they veiled accusations against His character or demands from a place of self-righteousness? Are we seeking His wisdom and comfort, or are we attempting to manipulate Him or air grievances without humility? True prayer, as implied here, is not about coercing God or merely venting, but about aligning our hearts with His truth, even when understanding is elusive. This verse encourages us to cultivate a spirit of genuine faith, humility, and reverence, knowing that God responds to the sincere heart, not to empty words.
Questions for Reflection
FAQ
Does this verse mean God never hears the prayers of the unrighteous or those in despair?
Answer: This verse, spoken by Elihu, reflects his specific theological perspective within the context of Job's challenging laments. It asserts that God does not "hear" or "regard" vanity—meaning insincere, empty, or challenging complaints. It does not mean God is deaf to all prayers from those who are not perfectly righteous or those in genuine despair. The Bible consistently teaches that God hears the cries of the oppressed and the humble (Psalm 34:17), and even the desperate pleas of the unrighteous seeking repentance (Jonah 3:10). Elihu's point is that God will not validate or respond to prayers that are insincere, self-serving, or challenge His justice from a place of pride, as he perceived Job's complaints to be. There's a distinction between a cry of genuine anguish and a complaint rooted in challenging God's sovereignty.
What is "vanity" in this context, and how does it relate to other biblical uses of the word?
Answer: In Job 35:13, "vanity" (Hebrew: shâvᵉʼ) refers to words or prayers that are empty, futile, false, or insincere. It signifies a lack of genuine spiritual substance, humility, or reverence. This usage aligns with other biblical contexts where shâvᵉʼ appears. For instance, it's famously used in the commandment against taking the Lord's name "in vain" (Exodus 20:7), meaning to use it emptily, falsely, or irreverently. It also describes idols as "vain things" (1 Samuel 12:21) because they are powerless and without true reality. Therefore, in Job 35:13, "vanity" encompasses any utterance to God that is devoid of truth, sincerity, or proper reverence for His character and authority.
CHRIST-CENTERED FULFILLMENT
While Elihu's words in Job 35:13 highlight God's discernment of insincere prayer, the New Testament, through Christ, offers the ultimate fulfillment and transformation of our approach to God. Jesus himself perfectly embodied sincere prayer, always aligning His will with the Father's, even in the most agonizing moments (Luke 22:42). He taught His disciples to pray with sincerity, not with "vain repetitions" like the Gentiles (Matthew 6:7-8), emphasizing the importance of a heart-to-heart connection with God as Father. Through Christ's atoning sacrifice, the barrier of sin that made human "vanity" unacceptable to a holy God has been removed. We now have a High Priest who sympathizes with our weaknesses and through whom we can "draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need" (Hebrews 4:14-16). Our prayers, even when imperfect, are made acceptable not by our own merit or eloquence, but by the perfect intercession of the Holy Spirit who groans on our behalf (Romans 8:26-27) and by the merits of Christ, who is "the way, and the truth, and the life" (John 14:6). Thus, while God still does not "hear vanity," through Christ, our genuine, albeit flawed, cries are heard and regarded because they are offered through Him who is the perfect sacrifice and intercessor.