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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
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
22. We can rightly term all the ungodly ‘oppressors,’ not those only, who spoil our outward goods, but those, also, who endeavour by their wicked habits, and by the example of their reprobate life, to scatter our inward treasures. For those go about to attack the things, which are without us, but these seek to prey on us within. The one cease not to rage with love for our goods, the other with hatred of our virtues. The one envy what we possess, the others the way we live. The one desire to spoil our outward goods, because they like them, the others are busy in squandering our inward goods, because they dislike them. As the life, then, of our habits is superior to the substance of our goods, he is the greater oppressor, who assaults our virtues, by wicked conduct, than he who injures our goods, by violently oppressing us. For though he has withdrawn nothing from our support, yet he has set before us examples of perdition. He has inflicted on us, therefore, a heavier oppression, since he has roused our heart, when quiet, by temptation. And though he has not persuaded us to the works of his conduct, he has yet imposed on us a contest of temptation. We suffer therefore a heavy oppression from his life, because, doubtless, we suffer that within, which we must overcome with difficulty. And because the life of the wicked abounds in this world, to torture us, it is well said, They will cry out by reason of the multitude of the oppressors.
23. But because they sometimes endeavour to extort even by unrestrained violence, that which they cannot persuade by words, it is rightly subjoined, And will wail on account of the force of the arm of tyrants. For whoever compels us, by his example, to live wickedly, uses in our case, as yet, the voice of the oppressor. But whoever desires to frighten us also, when persuading us to sin, now rages against us with the arm of tyranny. For, to recommend vices by one’s conduct, is one thing, to enforce it by terrors, is another. When we look then at patterns of evil doing, we hear, thus far, as it were, the noise of the oppressor; but when we are by force compelled to sin, we endure at once a tyrant in our heart. [‘vi cogimur’]
24. But the minds of the strong, which are stedfastly fixed in God, despise all these assaults, the more they discern that they rise up against the commands of their Creator. For waiting for the rewards of eternity, they gain strength from their adversities, because, as the fight grows strong, they doubt not that a more glorious victory awaits them. Thus while the desires of the Elect are kept down, they make progress by adversity, just as the fire is blown back by the blast, in order to increase, and gains strength by the means, by which it appears to be extinguished. For we show in this way, with what great desire for God we are inflamed, if we pass over to Him, not merely by tranquil and smooth, but even through rugged and hard paths. For hence the Prophet says, Who hath made my feet like harts’ feet. [Ps.18, 33] For, when a hart climbs mountain ridges, it passes over, with a bound, whatever rugged places it beholds, whatever spots, entangled with briars, oppose themselves, and rises up to higher ground, without any obstacle to its course. So also the minds of the Elect leap over, with the bound of contemplation, whatever they see obstructing, or opposing them in this world, and, despising the thorns of worldly anxieties, raise themselves, like hinds, to things above. Hence he says again, And by my God, I shall pass over a wall. [Ps. 18, 29] For ‘a wall’ is every thing thrown in our way, ‘that we pass not over to Him, Whom we love. But we pass over a wall, when we trample down, for love of our heavenly country, whatever things have, in this world, been placed in our way. Hence the Lord says, by the same Prophet, to a struggling soul; I heard thee in the hidden place of the tempest, I proved thee at the waters of contradiction. [Ps. 81, 7] For it is ‘the hidden place of the tempest,’ when the waves of tempting thoughts swell up in the contrite heart, when the tumults of worldly cares dash themselves against the zeal of holy love. He is heard, then, in the hidden place of the tempest, because this very agitation of tribulation, is the cry of suppliants. But, because there are never entirely wanting such, as endeavour to advise evil to those who are seeking for good, the waters of contradiction are opposing people. And because our desire is then proved, when it is opposed by any adversity, it is rightly said, I have proved thee at the waters of contradiction. By these efforts of virtues, then, the strong make progress, from adversity: but the weak, if any obstacles have been placed against them, often languish in their desires, and, when assaulted by mighty tribulation, fail from cowardice. Whence Eliu, inflicting on blessed Job reproaches for his cowardice, having first mentioned the oppressions of the wicked, proceeds immediately to speak of the cowardice of the weak.
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Summary
Job 35:9 powerfully depicts the agonizing plight of those subjected to overwhelming injustice and the crushing weight of tyrannical power. It vividly describes how the sheer volume and intensity of pervasive oppression compel victims to cry out in desperate anguish, their voices raised in an involuntary response to the formidable and often brutal might wielded by their oppressors. This verse, embedded within Elihu's discourse, sets the stage for his unique theological argument concerning God's transcendence and the nature of human cries, suggesting that not all expressions of distress are directed towards God in a manner that elicits His intervention or understanding.
Context
Literary Context
Job 35:9 is situated within Elihu's third speech, specifically in a section where he addresses Job's complaints about God's apparent silence in the face of suffering. Elihu, the youngest of Job's interlocutors, positions himself as a mediator and corrective voice, believing that both Job and his three friends have fundamentally misunderstood God's character and ways. In this chapter, Elihu argues for God's absolute sovereignty and transcendence, asserting that human righteousness or wickedness does not directly impact God's being or majesty (as seen in Job 35:6-8). He then shifts to discussing the cries of the oppressed, suggesting that while they cry out from pain, their cries often lack a genuine seeking of God or understanding of His purposes. Elihu implies that God's perceived inaction is not due to indifference, but because the cries are not truly directed towards Him in a spirit of inquiry or spiritual longing (see Job 35:10-13). Verse 9, therefore, serves to articulate the immediate, tangible cause of these cries: the pervasive and heavy hand of injustice and the abuse of power by the "mighty."
Historical & Cultural Context
The ancient Near East, the backdrop for the Book of Job, was characterized by stark social hierarchies and significant power imbalances. Society was often structured with powerful rulers, wealthy landowners, and influential individuals at the top, who frequently wielded immense authority. This authority could easily be abused, leading to the systemic oppression of the vulnerable—widows, orphans, sojourners, and the poor. The concepts of "justice" (Hebrew: mishpat) and "righteousness" (Hebrew: tsedeq) were central to their worldview, often understood as the proper ordering of society, the upholding of covenants, and crucially, the protection of the weak. The "arm" was a common and powerful biblical metaphor for strength, power, and authority, reflecting both physical might and political or military dominance. Thus, "the arm of the mighty" (or "arm of the great ones") would immediately evoke images of overwhelming, often unchecked, power that could crush the defenseless, signifying the formidable and inescapable nature of the oppression.
Key Themes
Job 35:9 contributes significantly to several overarching themes within the Book of Job and Elihu's specific discourse. Firstly, it undeniably highlights the reality of oppression and injustice in the world, a central problem that Job himself grapples with throughout his suffering. Secondly, it underscores the visceral and desperate human response to suffering, particularly the cry for relief and deliverance from pain. Thirdly, and most distinctively within Elihu's speech, it introduces his nuanced (and arguably flawed) perspective on God's engagement with human suffering. Elihu suggests that God's silence or apparent inaction in the face of these cries might be due to the direction or nature of the cries themselves—that they are not truly seeking God but merely complaining about circumstances. This contrasts sharply with Job's persistent laments and the broader biblical affirmation that God hears the cries of His people, as seen in passages like Exodus 3:7 and Psalm 9:9.
Exposition and Analysis
Key Word Analysis
This term (H6217) is a passive participle, used here in the plural to denote acts of tyranny, exploitation, or wrongful gain. It signifies not merely hardship but active, harmful exploitation and the seizure of what rightfully belongs to another through force or fraud. The "multitude of oppressions" (combining with H7230, rôb, "abundance") emphasizes the widespread, pervasive, and cumulative nature of such injustices, suggesting a crushing weight of repeated and varied acts of tyranny.
This verb (H2199) is a primitive root meaning "to shriek from anguish or danger." It denotes a loud, desperate cry for help, an urgent, audible appeal often uttered in distress, pain, or fear. It is not a quiet lament but a strong, public outcry, frequently directed towards God or a higher authority for intervention. In this context, it highlights the extreme, unbearable suffering that compels such a profound and desperate vocalization from the victims.
This noun (H2220) refers literally to the arm or foreleg, but figuratively, it is a potent biblical metaphor for strength, power, and authority. When paired with "mighty" (H7227, rab, meaning "abundant" or "great" in power/rank), the phrase "arm of the mighty" describes the overwhelming, often brutal, force and authority wielded by those in positions of power who use their strength to inflict harm and injustice upon others. It emphasizes the systemic, formidable, and seemingly inescapable nature of the oppression.
Verse Breakdown
"By reason of the multitude of oppressions"
This initial clause establishes the direct and overwhelming cause of the suffering described. It points to an environment saturated with injustice, where wrongful acts, exploitation, and abuse of power are not isolated incidents but a widespread, abundant, and cumulative phenomenon. The "multitude" conveys the idea that the sheer volume and pervasiveness of injustice become unbearable, pushing the victims to their breaking point.
"they make [the oppressed] to cry"
This phrase describes the immediate and involuntary consequence of the "multitude of oppressions." The oppressors, through their relentless actions and systemic injustice, cause their victims to cry out. It is a desperate, visceral reaction to circumstances that have become intolerable, highlighting the profound and debilitating impact of injustice on the human spirit and physical well-being. The KJV's insertion of "[the oppressed]" clarifies the implied subject of the crying.
"they cry out by reason of the arm of the mighty"
This concluding clause reiterates and intensifies the source of the oppression, providing a powerful image of its instrument. The "arm of the mighty" is presented as the very embodiment and application of the power that inflicts the oppression. The repetition of "they cry" emphasizes the intensity, desperation, and widespread nature of the victims' lament, directly linking their profound suffering to the overwhelming, often ruthless, strength and authority of those who wield power unjustly.
Literary Devices
Job 35:9 masterfully employs several literary devices to convey its powerful message of suffering and oppression. The phrase "arm of the mighty" functions as a potent Metonymy and Symbolism, where the "arm" represents not just physical strength but the full extent of political, social, and economic power wielded by those in authority, often used to crush the vulnerable. The "multitude of oppressions" can be understood as a form of Hyperbole, emphasizing the overwhelming and pervasive nature of injustice, suggesting it is not merely present but abundant, crushing, and inescapable. The verse's structure exhibits clear Parallelism, specifically Synonymous Parallelism, where the second clause ("they cry out by reason of the arm of the mighty") echoes and intensifies the first ("By reason of the multitude of oppressions they make [the oppressed] to cry"). This repetition reinforces the cause-and-effect relationship between oppression and the victims' anguish, creating a strong sense of Pathos that evokes deep empathy and pity for those who suffer unjustly.
Theological and Thematic Connections
Job 35:9, while part of Elihu's complex and sometimes problematic theological argument, nonetheless highlights a pervasive and undeniable biblical theme: the reality of human suffering due to injustice and the abuse of power. Elihu's immediate point is that these cries, though loud and desperate, may not be directed towards God in a way that prompts His desired response, implying a lack of true spiritual seeking or a turning to God for understanding. However, the broader biblical narrative consistently portrays God as one who hears the cries of the oppressed and is deeply concerned with justice. From the groaning of the Israelites under Egyptian bondage to the impassioned prophetic calls for social righteousness, God's character is consistently revealed as a compassionate champion of the vulnerable. While Elihu might challenge the direction or spiritual quality of the cry, the verse itself powerfully describes the experience of the oppressed, an experience that resonates throughout Scripture and points to a divine concern for those who suffer unjustly.
Reflection and Application
Job 35:9 serves as a timeless and sobering mirror reflecting the enduring reality of injustice and oppression in our fallen world. Even today, countless individuals and communities suffer under the "arm of the mighty"—whether it be through corrupt governance, exploitative economic systems, systemic discrimination, or the tyranny of powerful individuals and institutions. This verse compels us to acknowledge the profound pain, desperation, and often voiceless anguish of the oppressed, reminding us that their "cry" is a natural, visceral, and often unavoidable response to unbearable circumstances. For believers, this verse prompts a crucial self-examination: when we face hardships or witness injustice, what is the nature and direction of our own cries? Are we merely complaining about our circumstances, or are we genuinely seeking God for comfort, wisdom, justice, and strength, trusting in His ultimate sovereignty and goodness? While Elihu's theology has its limitations, the broader biblical witness calls us not only to empathize deeply with the oppressed but also to actively participate in God's ongoing work of justice, advocating for the voiceless, dismantling oppressive structures, and standing against all forms of injustice, confident that God indeed hears and will ultimately rectify all wrongs.
Questions for Reflection
FAQ
What is Elihu's main point in Job 35 regarding these cries?
Elihu's primary argument in Job 35 is that God is transcendent and not directly affected by human actions, whether righteous or wicked (Job 35:6-7). He suggests that while the oppressed cry out due to their suffering, their cries often do not receive a divine response because they are not truly directed towards God in a spirit of seeking Him or His wisdom. Instead, Elihu implies these cries are often mere complaints about circumstances or oppressors, lacking a genuine spiritual dimension or a desire for understanding God's purposes (Job 35:10-13). He believes God is more concerned with teaching and instructing people through their trials, and that true cries for help should be accompanied by a turning to God for knowledge and understanding, rather than just relief from pain.
Does God always hear the cries of the oppressed, according to the Bible?
Yes, contrary to Elihu's somewhat limited and specific perspective in Job 35:9-13, the overwhelming testimony of the broader biblical narrative is that God does hear and respond to the cries of the oppressed. From the foundational account of God hearing the groaning of the Israelites in Egypt and remembering His covenant (Exodus 2:23-25 and Exodus 3:7) to countless psalms affirming God as a refuge for the afflicted (Psalm 34:17; Psalm 145:19), Scripture consistently portrays God as one who champions the cause of the vulnerable and acts on their behalf. Elihu's point is less about God's inability or unwillingness to hear, and more about the quality or direction of the human cry, suggesting that a cry born solely of complaint, rather than seeking God, may not yield the desired divine intervention. However, God's character throughout the Bible is one of profound compassion and active justice for the oppressed.
Christ-Centered Fulfillment
Job 35:9, with its stark depiction of the oppressed crying out under the "arm of the mighty," finds its ultimate and profound fulfillment in the person and work of Jesus Christ. He is the one who perfectly identifies with the oppressed, not only by ministering to them during His earthly life but by becoming the ultimate oppressed one Himself. Isaiah 53:7 prophesies of the Suffering Servant, "He was oppressed and he was afflicted, yet he opened not his mouth," a stark contrast to the loud cries of Job 35:9, yet a cry of silent suffering that God profoundly heard and responded to. Jesus, though innocent, was subjected to the full weight of human injustice and the spiritual oppression of sin, culminating in His crucifixion under the "arm of the mighty" Roman and Jewish authorities. His death on the cross was not merely a cry of anguish but a decisive act of liberation, disarming the powers and authorities that oppress humanity (Colossians 2:13-15). Furthermore, Jesus' very mission, as declared in Luke 4:18-19, was "to preach good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed." He is the Lamb of God who takes away the sin of the world (John 1:29), addressing the root cause of all oppression. In Christ, every cry of the oppressed is heard, not merely as a complaint, but as a plea to the One who has already conquered the "arm of the mighty" and promises a future where God will wipe away every tear from their eyes and where there will be no more death, nor sorrow, nor crying, nor pain (Revelation 21:4).