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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 35:14–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Another improper word for which Elihu reproves Job (Job 35:14): Thou sayest thou shalt not see him; that is, 1. "Thou complainest that thou dost not understand the meaning of his severe dealings with thee, nor discern the drift and design of them," Job 23:8, Job 23:9. And, 2. "Thou despairest of seeing his gracious returns to thee, of seeing better days again, and art ready to give up all for gone;" as Hezekiah (Isa 38:11), I shall not see the Lord. As, when we are in prosperity, we are ready to think our mountain will never be brought low, so when we are in adversity we are ready to think our valley will never be filled, but, in both, to conclude that to morrow must be as this day, which is as absurd as to think, when the weather is either fair or foul, that is will be always so, that the flowing tide will always flow, or the ebbing tide will always ebb.
II.The answer which Elihu gives to this despairing word that Job had said, which is this,
1.That, when he looked up to God, he had no just reason to speak thus despairingly: Judgment is before him, that is, "He knows what he has to do, and will do all in infinite wisdom and justice; he has the entire plan and model of providence before him, and knows what he will do, which we do not, and therefore we understand not what he does. There is a day of judgment before him, when all the seeming disorders of providence will be set to rights and the dark chapters of it will be expounded. Then thou shalt see the full meaning of these dark events, and the final period of these dismal events; then thou shalt see his face with joy; therefore trust in him, depend upon him, wait for him, and believe that the issue will be good at last." When we consider that God is infinitely wise, and righteous, and faithful, and that he is a God of judgment (Isa 30:18), we shall see no reason to despair of relief from him, but all the reason in the world to hope in him, that it will come in due time, in the best time.
2.That if he had not yet seen an end of his troubles, the reason was because he did not thus trust in God and wait for him (Job 35:15): "Because it is not so, because thou dost not thus trust in him, therefore the affliction which came at first from love has now displeasure mixed with it. Now God has visited thee in his anger, taking it very ill that thou canst not find in thy heart to trust him, but harbourest such hard misgiving thoughts of him." If there be any mixtures of divine wrath in our afflictions, we may thank ourselves; it is because we do not behave aright under them; we quarrel with God, and are fretful and impatient, and distrustful of the divine Providence. This was Job's case. The foolishness of man perverts his way, and then his heart frets against the Lord, Pro 19:3. Yet Elihu thinks that Job, being in great extremity, did not know and consider this as he should, that it was his own fault that he was not yet delivered. He concludes therefore that Job opens his mouth in vain (Job 35:16) in complaining of his grievances and crying for redress, or in justifying himself and clearing up his own innocency; it is all in vain, because he does not trust in God and wait for him, and has not a due regard to him in his afflictions. He had said a great deal, had multiplied words, but all without knowledge, all to no purpose, because he did not encourage himself in God and humble himself before him. It is in vain for us either to appeal to God or to acquit ourselves if we do not study to answer the end for which affliction is sent, and in vain to pray for relief if we do not trust in God; for let not that man who distrusts God think that he shall receive any thing from him, Jam 1:7. Or this may refer to all that Job had said. Having shown the absurdity of some passages in his discourse, he concludes that there were many other passages which were in like manner the fruits of his ignorance and mistake. He did not, as his other friends, condemn him for a hypocrite, but charged him only with Moses's sin, speaking unadvisedly with his lips when his spirit was provoked. When at any time we do so (and who is there that offends not in word?) it is a mercy to be told of it, and we must take it patiently and kindly as Job did, not repeating, but recanting, what we have said amiss.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
For God in truth bears a long while with him whom he condemns forever; and forebears now to bring on his wrath, because he reserves it to be poured forth, hereafter, without end. For suffering is here the portion of the elect, so they may be trained for the rewards of their heavenly inheritance. It is our portion to receive stripes here, for whom an eternity of joy is reserved. Hence it is written, “He scourges every son whom he receives.” It is also said to John, “I rebuke and chastise those whom I love.” Peter says, “It is time that judgment must begin at the house of God.” And then Peter immediately adds with astonishment, “But if it first begin at us, what shall be the end of them that believe not the gospel of God?” For the severity of God does not permit sins to remain unpunished; but the wrath of judgment commences with our punishment here, in order that it may cease to rage at the damnation of the reprobate. Let the reprobate proceed then and accomplish the desires of their pleasures, with unpunished iniquity, and let them feel no temporal scourges, since eternal punishments await them.… “Job opens his mouth in empty talk, he multiplies words without knowledge.” But this seems also to be a peculiar fault of the arrogant, that they believe much that they have said, to be little, and the little which is said to them, to be much. Because they always wish to speak their own words, they cannot hear the words of others. And they think that they suffer violence if they do not pour forth their own immoderate opinions more immoderately. Although blessed Job was silent at his words, Elihu finds cause for invective in the speech in which he had replied to his friends. In order to get himself a larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words. For he immediately begins the commencement of a tedious speech and endeavors to commence, as though he had as yet said nothing at all.
40. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they believe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they always wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. And, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied to his friends; in order to get himself larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words. For he immediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all.
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Summary
In Job 35:16, Elihu, the youngest and most assertive of Job's interlocutors, delivers a scathing indictment of Job's prolonged and passionate laments. He accuses Job of speaking without genuine understanding or divine insight, dismissing his extensive arguments as empty rhetoric devoid of true knowledge concerning God's ways and justice. This verse encapsulates Elihu's conviction that Job's words are not only futile but also presumptuous, stemming from a flawed human perspective that fails to grasp the infinite wisdom and righteousness of the Almighty.
Context
Literary Context
Job 35:16 is positioned within Elihu's third speech, specifically in the latter part of the Book of Job, following the failed attempts of Job's three older friends to convince him of his sin. Elihu, who has patiently waited for his turn to speak (as noted in Job 32:6-7), positions himself as having a superior understanding, claiming divine inspiration and a fresh perspective that both Job and his friends lack. His primary aim is to defend God's absolute righteousness and justice against Job's persistent claims of innocence and implied accusations of divine injustice. In this particular chapter, Elihu argues that God is too exalted to be affected by human sin or righteousness, thus rendering Job's suffering not a consequence of divine oversight or injustice, but perhaps a means of instruction or discipline. He views Job's repeated expressions of self-justification and his desire to contend with God as a demonstration of ignorance, culminating in the sharp rebuke of this verse.
Historical & Cultural Context
The Book of Job is set within an ancient Near Eastern wisdom tradition, where the pursuit of understanding divine order and human suffering was paramount. In this cultural milieu, wisdom was highly valued, often associated with age and experience, yet Elihu challenges this norm by asserting his youthful insight. The prevailing theological framework, often referred to as retribution theology, posited a direct correlation between righteousness and prosperity, and wickedness and suffering. Job's friends, and to a degree Elihu, operate within this framework, struggling to reconcile Job's apparent righteousness with his immense suffering. The act of "opening one's mouth" in ancient cultures carried significant weight, signifying the utterance of judgment, wisdom, or a formal declaration. Elihu's accusation that Job speaks "in vain" and "without knowledge" is therefore a profound cultural insult, challenging Job's wisdom, integrity, and even his spiritual standing within this framework of divine accountability.
Key Themes
This verse powerfully contributes to several overarching themes within the Book of Job and broader biblical theology. Firstly, it highlights the futility of human arguments against God, especially when those arguments are based on limited understanding. Elihu asserts that Job's extensive complaints are baseless because they stem from a finite human perspective incapable of grasping God's infinite wisdom and justice, a concept echoed in Isaiah 55:8-9. Secondly, the verse underscores the critical distinction between superficial speech and genuine knowledge. Elihu dismisses Job's lengthy speeches, filled with lament and self-defense, as mere talk without true insight into the divine plan or purpose behind his suffering, emphasizing that true wisdom is not merely the accumulation of words but the possession of profound understanding. Finally, it reinforces the theme of God's unquestionable sovereignty and justice, portraying Him as utterly beyond human critique. Elihu implies that questioning God, as Job has done, is a sign of profound ignorance rather than wisdom, setting the stage for God's ultimate intervention in Job 38.
Exposition and Analysis
Key Word Analysis
This term, from which the book of Ecclesiastes' famous refrain "vanity of vanities" is derived, signifies emptiness, futility, or something transitory and unsatisfactory. Elihu's accusation suggests that Job's words are without substance, lacking any true benefit or lasting insight into God's character or actions. They are perceived as empty rhetoric.
This word, derived from a root meaning "to plait together" or "to augment," emphasizes the sheer volume and repetition of Job's words. Elihu is not merely saying Job speaks, but that he speaks excessively, redundantly, and without pause, accumulating many words. This highlights the perceived futility of Job's lengthy monologues, suggesting that their quantity does not equate to quality or wisdom.
This term denotes understanding, discernment, and insight, particularly in a theological or moral sense. It refers to a deep, experiential acquaintance with truth, often concerning God's character and ways. Elihu's charge that Job speaks "without knowledge" is a severe indictment, implying a fundamental lack of comprehension regarding divine justice, the purpose of suffering, and God's ultimate sovereignty. It suggests that Job's intellectual arguments are disconnected from true spiritual insight.
Verse Breakdown
"Therefore doth Job open his mouth in vain"
Elihu concludes that based on Job's preceding arguments, his speech is utterly pointless and without substance. The phrase "open his mouth" signifies the act of speaking formally or making a declaration, and Elihu asserts that Job's declarations are empty, achieving nothing and offering no genuine insight or truth. This is a direct challenge to Job's wisdom and the validity of his complaints.
"he multiplieth words"
This clause emphasizes the sheer volume and repetition of Job's discourse. Elihu perceives Job's numerous speeches and laments not as a sincere outpouring of pain or a legitimate search for understanding, but as an excessive and redundant stream of language. It suggests a lack of conciseness and a tendency to overstate his case without adding new or meaningful content.
"without knowledge"
This final, damning phrase delivers the core of Elihu's criticism. It means that Job's extensive words are not merely empty or numerous, but fundamentally devoid of true understanding or discernment, especially concerning God's nature, His dealings with humanity, and the complexities of suffering. Elihu believes Job's arguments are rooted in ignorance rather than wisdom, making them ultimately worthless in the face of divine truth.
Literary Devices
Elihu's statement in Job 35:16 employs several literary devices to convey his sharp critique. The most prominent is Hyperbole, as Elihu exaggerates the futility of Job's speech by claiming he speaks "in vain" and "without knowledge," suggesting an absolute absence of value or insight. While Job's laments are certainly heartfelt, Elihu's choice of words aims to diminish their credibility entirely. There is also an element of Contrast at play, setting Job's "multiplied words" against the implied lack of "knowledge," highlighting the disconnect between the quantity of speech and its quality or wisdom. Furthermore, the verse uses Condemnation as a rhetorical strategy, directly accusing Job and framing his entire discourse as fundamentally flawed and presumptuous. This serves to elevate Elihu's own perceived wisdom and authority in the ongoing debate.
Theological and Thematic Connections
Elihu's accusation in Job 35:16, while not the final divine word on Job's suffering, raises profound theological questions about the nature of human speech in the face of divine mystery. It challenges the presumption that human reason can fully comprehend or critique God's actions, especially concerning suffering. The verse implicitly champions a theology of divine transcendence and inscrutability, suggesting that true wisdom lies in acknowledging God's infinite knowledge and our finite capacity. It prompts reflection on whether our words, particularly in times of trial, are rooted in genuine understanding and humble submission, or whether they become mere expressions of frustration and limited perspective, echoing the broader biblical emphasis on the fear of the Lord as the beginning of wisdom.
Reflection and Application
Elihu's sharp critique of Job's "multiplied words without knowledge" serves as a poignant reminder for believers navigating their own seasons of suffering and doubt. While Elihu's human perspective is ultimately incomplete, his words compel us to examine the nature of our own discourse, particularly when we wrestle with God's providence. In moments of pain, it is natural to question and lament, but this verse cautions against allowing our words to become presumptuous, self-justifying, or devoid of a humble recognition of God's infinite wisdom. It calls us to cultivate a spirit of humility, acknowledging the limits of our understanding, and to seek true knowledge that flows from a reverent relationship with God rather than from our own limited reasoning. Our aim should be to speak words that are seasoned with grace and truth, even in our deepest anguish, trusting that God's purposes are always just, even when they are beyond our immediate comprehension.
Questions for Reflection
FAQ
Is Elihu's assessment of Job accurate?
From Elihu's perspective, his assessment is accurate, as he believes Job has spoken presumptuously against God and multiplied words without true understanding of divine justice. However, the broader narrative of the Book of Job, particularly God's direct address in Job 38-41, complicates Elihu's judgment. While God does rebuke Job for speaking "without knowledge" (Job 38:2), He also ultimately affirms Job's righteousness more than his friends' arguments (Job 42:7-8). Elihu's words contain elements of truth regarding human limitations, but they do not fully capture the complexity of Job's suffering or God's ultimate vindication of Job's integrity.
Christ-Centered Fulfillment
Elihu's accusation against Job—that he "multiplies words without knowledge"—finds its ultimate resolution and counterpoint in the person of Jesus Christ. In a world where human wisdom is often foolishness before God (1 Corinthians 1:20), Christ embodies the very wisdom of God itself. He is the Word made flesh (John 1:14), in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Unlike Job, who struggled to comprehend God's ways and multiplied words in his limited understanding, Jesus perfectly understood and perfectly revealed the Father. Our attempts at self-justification, like Job's, are ultimately "in vain" and "without knowledge" because true righteousness and understanding do not come from our own arguments or wisdom, but are freely given through faith in Christ, who became for us "wisdom from God—and righteousness and sanctification and redemption" (1 Corinthians 1:30). In Him, our futile words are silenced, and we receive the true knowledge of God, not through our own merit, but through His perfect revelation and atoning sacrifice.