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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 36:1–4.
Once more Elihu begs the patience of the auditory, and Job's particularly, for he has not said all that he has to say, but he will not detain them long. Stand about me a little (so some read it), Job 36:2. "Let me have your attendance, your attention, awhile longer, and I will speak but this once, as plainly and as much to the purpose as I can." To gain this he pleads, 1. That he had a good cause, and a noble and very fruitful subject: I have yet to speak on God's behalf. He spoke as an advocate for God, and therefore might justly expect the ear of the court. Some indeed pretend to speak on God's behalf who really speak for themselves; but those who sincerely appear in the cause of God, and speak in behalf of his honour, his truths, his ways, his people, shall be sure neither to want instructions (it shall be given them in that same hour what they shall speak) nor to lose their cause or their fee. Nor need they fear lest they should exhaust their subject. Those that have spoken ever so much may yet find more to be spoken on God's behalf. 2. That he had something to offer that was uncommon, and out of the road of vulgar observation: I will fetch my knowledge from afar (Job 36:3), that is, "we will have recourse to our first principles and the highest notions we can make use of to serve any purpose." It is worth while to go far for this knowledge of God, to dig for it, to travel for it; it will recompense our pains, and, though far-fetched, is not dear-bought. 3. That his design was undeniably honest; for all he aimed at was to ascribe righteousness to his Maker, to maintain and clear this truth, that God is righteous in all his ways. In speaking of God, and speaking for him, it is good to remember that he is our Maker, to call him so, and therefore to be ready to do him and the interests of his kingdom the best service we can. If he be our Maker, we have our all from him, must use our all for him, and be very jealous for his honour. That his management should be very just and fair (Job 36:4): "My words shall not be false, neither disagreeable to the thing itself nor to my own thoughts and apprehensions. It is truth that I am contending for, and that for truth's sake, with all possible sincerity and plainness." He will make use of plain and solid arguments and not the subtleties and niceties of the schools. "He who is perfect or upright in knowledge is now reasoning with thee; and therefore let him not only have a fair hearing, but let what he says be taken in good part, as meant well." The perfection of our knowledge in this world is to be honest and sincere in searching out truth, in applying it to ourselves, and in making use of what we know for the good of others.
Historical interpretation
Historical 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.
The author of the book, while distributing the chapters of the different speeches to us, connects the words that follow to the beginning. Since he had stirred the attention of the listeners by discussing the providence of God, he also asks their patience for the things that he is about to say.
42. Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order that, while they are uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful and many, says, Our mouth is opened unto you, O ye Corinthians, our heart is enlarged. [2 Cor. 6, 11] But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preaching, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as I said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written of the Church of the Elect, All the glory of her, the daughter of kings, is from within. [Ps. 45, 13] And the wise virgins are said to carry oil in their lamps. [Matt. 25, 4] Whence it is said by the voice of the Saints, Our glory is this, the testimony of our conscience. [2 Cor. 1, 12] But haughty men, because they have no testimony of their conscience before God, seek the testimony of another’s voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not the applause of men, which they eagerly look for, they themselves speak in praise of their own wisdom. Whence also Eliu adds, saying,
And perfect knowledge shall be proved to thee.
43. He doubtless felt that he was about to utter great things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God’s judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, we are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is extinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our conduct is extinguished before our strict Judge. We must, therefore, hence consider, with what great punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things, he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge puffeth up, but charity edifieth. [1 Cor. 8, 1] But let him now state that right thing, which he still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment.
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Summary
Job 36:4 encapsulates a crucial declaration from Elihu, the youngest of Job's interlocutors, as he continues his extensive theological discourse. With an emphatic assertion of the truthfulness and reliability of his own words, Elihu positions himself as a distinct conduit of divine insight, claiming to possess or channel "perfect knowledge" directly to Job. This statement serves to distinguish his counsel from the flawed arguments of Job's three friends and Job's own limited understanding, setting the stage for his subsequent explanations of God's justice and wisdom.
Context
Literary Context
This verse is strategically placed within Elihu's protracted monologue, which spans from Job 32 through Job 37. Elihu enters the dialogue after Job and his three friends have exhausted their arguments, expressing indignation at both Job's self-justification and the friends' inability to provide a satisfactory refutation. Elihu presents himself as a younger, yet divinely inspired, voice, claiming to offer fresh, uncorrupted insight into God's ways. His words in Job 36:4 function as a foundational statement of his authority and the purported infallibility of his message, preparing the reader for his subsequent theological explanations regarding God's justice, power, and the purpose of suffering. He had previously established his intent to speak with wisdom and conviction, as indicated in his initial declaration in Job 32:6-10.
Historical & Cultural Context
The Book of Job is a profound example of ancient Near Eastern wisdom literature, a genre that delved into complex questions concerning suffering, divine justice, and the nature of true wisdom. In this cultural setting, wisdom was often associated with age, experience, and, crucially, divine revelation. Counselors and elders held significant social and religious authority, and their pronouncements were expected to carry considerable weight. Elihu, despite his relative youth, asserts a higher authority—that of divine inspiration—to justify his intervention in the established discourse. The concept of "perfect knowledge" would have resonated deeply with the ancient understanding of divine omniscience, sharply contrasting with the inherently limited human perspective. The entire dialogue itself reflects the common ancient practice of disputation, where individuals engaged in elaborate rhetorical exchanges to defend their viewpoints, frequently invoking the divine to bolster their claims to truth.
Key Themes
Job 36:4 significantly contributes to several overarching themes within the Book of Job. Firstly, it underscores Elihu's Assertion of Authority and Wisdom. Unlike Job's friends, Elihu does not merely offer human reasoning; he claims his words are "not false," implying a divine source and an unassailable truthfulness. This positions him as a unique intermediary, a vessel for God's wisdom, setting him apart from the previous speakers. Secondly, the verse directly engages with the Nature of Knowledge and Understanding. Elihu's bold claim to "perfect knowledge" (or that one "perfect in knowledge" is with Job) directly confronts the demonstrated limitations of human understanding exhibited by both Job and his friends throughout their arguments. It subtly foreshadows the ultimate revelation of true, incomprehensible divine wisdom that God himself will provide in His speeches from the whirlwind in Job 38 and Job 39. Thirdly, the verse touches upon the theme of Divine Presence and Omniscience. Even if Elihu refers to himself, the underlying implication is that God, who truly possesses perfect knowledge, is intimately aware of Job's situation, even when Job feels abandoned. Elihu's discourse attempts to bridge the gap between Job's perception of a distant God and the reality of God's sovereign, all-knowing presence.
Exposition and Analysis
Key Word Analysis
This adverb emphasizes certainty and affirmation. From the root meaning "firmness" or "faithfulness," ʼomnâm' conveys a sense of "verily," "indeed," or "surely." Elihu uses it to underscore the absolute reliability and truthfulness of his subsequent statements, lending an air of solemnity and divine authority to his words.
The Hebrew word שֶׁקֶר (sheqer') denotes "untruth," "deceit," "lie," or "sham." When negated, as in "not false" (לֹא־שֶׁקֶר, lo'-sheqer'), it emphatically declares the speaker's words to be free from error, deception, or any deviation from the truth. Elihu's assertion here is a strong claim that his pronouncements possess a divine, unassailable quality, setting them apart from mere human conjecture.
The Hebrew word תָּמִים (tâmîym') is rich in meaning, encompassing "entire," "complete," "whole," "sound," "blameless," or "without blemish." When applied to "knowledge" (דֵּעָה, dêʻâh'), it signifies a comprehensive, flawless, or unimpeachable understanding. Elihu's use of tâmîym' suggests not merely a great deal of knowledge, but a knowledge that is entirely sound, lacking nothing, and free from any defect or error. This is a very high claim, typically reserved for attributes of God.
The Hebrew word דֵּעָה (dêʻâh') simply means "knowledge" or "understanding." In the context of Job, and particularly in Elihu's discourse, it refers to an understanding of God's ways, His justice, His purposes, and the intricacies of His interaction with humanity. When combined with tâmîym' ("perfect"), it points to a profound, comprehensive, and accurate grasp of divine truth, suggesting an insight that transcends ordinary human comprehension.
Verse Breakdown
"For truly my words shall not be false"
Elihu begins this verse with a powerful affirmation of the veracity and reliability of his impending statements. The adverb "truly" (Hebrew ʼomnâm') emphasizes the certainty and unshakeable nature he attributes to his own speech. This is not presented as a mere opinion or a speculative guess, but as a declaration of absolute truthfulness, implicitly claiming a divine source for his insights. This bold assertion immediately sets his discourse apart from the perceived errors and inadequacies of Job and his three friends, establishing his authority.
"he that is perfect in knowledge is with thee"
This clause is subject to scholarly interpretation, but the most common understanding is that "he that is perfect in knowledge" refers to Elihu himself, or perhaps to the divine wisdom that Elihu believes he embodies or channels. By stating that this "perfect knowledge" is "with thee" (i.e., with Job), Elihu asserts that he is bringing this comprehensive, flawless understanding directly to Job. He positions himself as the one who can provide the definitive answers and insights that Job desperately needs and that his friends failed to deliver, making a bold claim of personal authority and divine illumination.
Literary Devices
Elihu's declaration in Job 36:4 employs several potent literary devices to establish his unique position and the weight of his message. Foremost is Assertion, as Elihu unequivocally declares the truthfulness of his words and the presence of "perfect knowledge." This is a direct, forceful statement intended to establish his credibility and authority from the outset. Closely related is the Claim of Authority, where Elihu, despite his youth, positions himself as a superior interpreter of divine truth, implicitly contrasting his wisdom with the perceived failures of Job's older friends. He presents himself as a uniquely qualified voice, perhaps even divinely inspired. There is also an element of Irony present, as Elihu, a human, claims "perfect knowledge," a quality ultimately belonging only to God. This sets up a subtle tension that will be dramatically resolved when God himself speaks from the whirlwind in Job 38 and Job 39, demonstrating true, unassailable, and perfect knowledge that far surpasses any human claim, including Elihu's.
Theological and Thematic Connections
Elihu's bold claim in Job 36:4 highlights a crucial theological tension woven throughout the Book of Job and the broader biblical narrative: the profound contrast between finite human understanding and infinite divine omniscience. While Elihu asserts his words are "not false" and that he possesses "perfect knowledge," the consistent biblical witness is that true, perfect, and unsearchable knowledge and wisdom belong solely to God. Human wisdom, even at its most profound, remains inherently partial, limited, and fallible. This verse, therefore, serves as a poignant reminder of the dangers of human presumption in theological discourse and the absolute necessity of humility when attempting to interpret God's mysterious ways. It underscores that while humanity may strive for truth and understanding, ultimate truth and perfect comprehension reside only in the Creator, who alone possesses all wisdom.
Reflection and Application
Elihu's confident declaration in Job 36:4 invites us to deeply reflect on the source and nature of our own understanding, particularly when we speak about God or offer counsel to others in their suffering. While Elihu's sincerity and good intentions are not in doubt, his audacious claim to "perfect knowledge" serves as a profound cautionary tale for all believers: true wisdom begins not with intellectual prowess or self-assured pronouncements, but with the fear of the Lord and a humble recognition of our inherent intellectual and spiritual limitations. We are indeed called to speak truth, but always with a profound awareness that our knowledge is partial, unlike God's. This verse encourages us to pursue a deeper understanding of God's character and ways, not with an aim to master or fully comprehend Him, but to worship Him in His incomprehensible wisdom and sovereign mystery. Moreover, it offers immense comfort, reminding us that even when we feel misunderstood, our circumstances seem inexplicable, or our questions remain unanswered, God, who truly is perfect in knowledge, is intimately aware of our plight and is always with us, holding all things in His perfect understanding.
Questions for Reflection
FAQ
Is Elihu's claim of "perfect knowledge" truly accurate according to the rest of the Bible?
From a human perspective, Elihu sincerely believes his words are divinely inspired and represent a complete understanding, superior to both Job's and his friends'. However, from a broader biblical and theological standpoint, his claim to "perfect knowledge" (תָּמִים דֵּעָה, tamim de'ah) is ultimately an overstatement. The Bible consistently attributes perfect, comprehensive, and unsearchable knowledge solely to God (e.g., Psalm 147:5). While Elihu offers profound insights that align with God's character and prepares the way for God's direct revelation, his human perspective is still limited. The true "perfect knowledge" is revealed when God himself speaks from the whirlwind in Job 38-41, demonstrating a wisdom and power that far surpass any human comprehension, including Elihu's. Elihu's words are a significant part of the dialogue, but they are not the final word of perfect knowledge.
What is the significance of Elihu saying "is with thee"?
The phrase "he that is perfect in knowledge is with thee" (וּתְמִים דֵּעוֹת עִמָּךְ, u-t'mim de'ot immakh) carries significant weight, emphasizing proximity and direct engagement. If Elihu is referring to himself, it means he is asserting that he, as the one possessing or channeling this perfect knowledge, is physically present with Job, directly addressing his situation and providing the ultimate answer. It signifies a direct, personal encounter with this superior wisdom. Alternatively, some interpretations suggest "he that is perfect in knowledge" could refer to God Himself, implying that God's all-knowing presence is intimately with Job, even in his suffering, though Job may not perceive it. In either case, the phrase underscores that the source of ultimate understanding is not distant but immediately accessible to Job through Elihu's discourse or through the very presence of God.
Christ-Centered Fulfillment
Elihu's assertion in Job 36:4 that "my words shall not be false: he that is perfect in knowledge is with thee" finds its ultimate and truly perfect fulfillment in the person and work of Jesus Christ. While Elihu, a human, could only aspire to or channel a measure of divine understanding, Jesus is the very embodiment of God's perfect knowledge and truth. He is the Logos, the Word made flesh, through whom all things were created and in whom all wisdom resides. The Apostle Paul declares that in Christ "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3), and that Christ himself is "the wisdom of God" (1 Corinthians 1:24). Unlike Elihu's human claim, Jesus' words are truly "not false" because He is "the way, the truth, and the life" (John 14:6), the very essence of truth personified. Moreover, the promise that "he that is perfect in knowledge is with thee" is perfectly realized in Christ's incarnate presence among humanity (Matthew 1:23, meaning "God with us") and His enduring promise to be "with you always, to the very end of the age" through the Holy Spirit (Matthew 28:20). In Jesus, we encounter not merely a messenger of perfect knowledge, but perfect knowledge personified, dwelling among us, understanding our deepest suffering, and offering the ultimate truth, comfort, and salvation.