Verse-by-Verse Bible Commentary
Job 34:3

Clarke's Commentary

Verse Job 34:3. The ear trieth words — I do not think, with Calmet, that the inward ear, or judgment, is meant simply. The Asiatics valued themselves on the nice and harmonious collection of words, both in speaking and in writing; and perhaps it will be found here that Elihu labours as much for harmonious versification as for pious and weighty sentiments. To connect sense with sound was an object of general pursuit among the Hebrew, Arabic, and Persian poets; and so fond are the latter of euphony, that they often sacrifice both sense and sentiment to it; and some of the Greek poets are not exempt from this fault.

Bridgeway Bible Commentary

The justice of God (34:1-35:16)

When Job does not reply to Elihu’s challenge, Elihu turns to the onlookers and repeats some of Job’s rash statements about the injustice of God (34:1-6). Let them judge for themselves. Surely such words prove Job’s wickedness (7-9).
God is not unjust, says Elihu, and no one can tell him what to do. He is the governor of the universe (10-13). He is the source of all life and, if he wished, he could bring all life to an end (14-15). God governs perfectly and shows no special favour to the rich and powerful (16-20). Unlike earthly judges, God does not have certain set times to hear evidence, nor does he carry out investigations. He sees and knows everything, and punishes the guilty according to his perfect knowledge (21-28). No one can compel God to explain why he acts or why he keeps quiet. Whether the issues concern individuals or nations, people must simply accept God’s justice (29-30).
Elihu asks Job to think about this question: if a person acknowledges his wrongdoing and promises to repent, but then demands that God reward him with favour, is that really repentance (31-33)? Not only is Job unrepentant, but he adds to his former sins by his rebellious words against God. Elihu concludes that Job deserves no relief from his sufferings (34-37).
Believing that Job has said the godly are no better off than sinners, Elihu sets out to give his reply (35:1-4). He argues that since God is infinitely higher than his human creatures, people’s sin cannot harm him nor their goodness benefit him. Therefore, Job’s suffering cannot be because of any unnatural action on God’s part. It must be solely because of Job’s wickedness (5-8).
Many cry to God for help when they are in trouble, but other times they ignore him, in spite of all he does for them. Consequently, God does not answer their prayers (9-13). How much less will he answer the prayers of Job, who rudely complains that God refuses to meet him and show his approval of him. Actually, says Elihu, God has been very patient with Job. He should have punished him even more severely because of his irreverent speech, but Job has only responded with yet more empty talk (14-16).

Coffman's Commentaries on the Bible

ELIHU'S FALSE CHARGES AGAINST JOB

"Moreover Elihu answered and said, Hear my words, ye wise men; And give ear unto me, ye that have knowledge. For the ear trieth words, As the palate tasteth food. Let us choose for us that which is right: Let us know among ourselves what is good. For Job said, I am righteous, And God hath taken away my right: Notwithstanding my right, I am accounted a liar; My wound is incurable, though I am without transgression. What man is like Job, Who drinketh up scoffing like water, Who goeth in company with the workers of iniquity, And walketh with wicked men? For he hath said, It profiteth a man nothing That he should delight himself with God."

"Hear my words, ye wise men" The break at the beginning of this chapter means that Job had completely ignored Elihu, and that here Elihu turned to address the crowd that is imagined to have assembled to hear the speeches.Matthew Henry's Commentary, Vol. 3, p. 184. Kelly pointed out that the crowd of onlookers here is "imagined,"Layman's Bible Commentary, op. cit., p. 134. there being no reference whatever to it in the text. However, the idea that the wise men here are a different group from the three friends is supported by the fact that, "The tone of reproof Elihu used in addressing the three friends (Job 32:7 ff) is no longer present in this chapter."International Critical Commentary, Job, p. 295.

"Notwithstanding my right, I am accounted a liar" We protest the evil rendition of Job 34:6 by Pope in the Anchor Bible. He rendered it, "Concerning my case, he (God) lies, wounded with his dart, yet sinless."The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), Job, p. 222. Many of the greatest scholars reject such a rendition. Atkinson translated it, "Although I am right, I am considered a liar,"The Bible Speaks Today (Downer's Grove, Illinois: InterVarsity Press, 1976), p. 127. which without any doubt is the true meaning of the place. The noted Albert Barnes gave it as, "In respect to my cause, I am regarded a liar. The arrow in me is fatal, though I am free from transgression."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition) Job, Vol. 2, p. 227. Noyes, as quoted by Barnes, rendered it this way: "Though I am innocent I am made a liar."

"What man is like Job, who drinketh up scoffing like water" "In this Elihu repeats the slander of Eliphaz, replacing `iniquity' with `scoffing,' and adding a totally groundless accusation that Job is a companion of evildoers (Job 34:8)."Tyndale Old Testament Commentaries, Vol. 13, p. 252. The word here rendered `scoffing,' according to Keil, carries the meaning of `blasphemy.'"C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), Vol. 4b, p. 248.

"For he hath said, It profiteth a man nothing that he should delight himself in God" "Again it must be remarked that Job had not said this."The Pulpit Commentary, 7d, p. 550. The nearest approach to anything like this that Job has said is in Job 9:22, where he stated that "God destroyeth the perfect and the wicked," with the meaning that fatal accidents happen to good and bad alike.

Barnes' Notes on the Whole Bible

For the ear trieth words - Ascertains their meaning, and especially determines what words are worth regarding. The object of this is, to fix the attention on what he was about to say; to get the ear so that every word should make its proper impression. The word ear in this place, however, seems not to be used to denote the external organ, but the whole faculty of hearing. It is by hearing that the meaning of what is said is determined, as it is by the taste that the quality of food is discerned.

As the mouth tasteth meat - Margin, as in Hebrew “palate.” The meaning is, as the organ of taste determines the nature of the various articles of food. The same figure is used by Job in Job 12:11.

Smith's Bible Commentary

Chapter 34

Furthermore Elihu went on then [Job didn't answer], he said, Hear my words, O ye wise men; give ear unto me, that have knowledge. For the ear tries words, as the mouth tastes meat ( Job 34:1-3 ).

That's a very picturesque phase, isn't it? The ear tries words even as your mouth tastes meat. You taste it, see what it's like. Your ears listen to it, you know, and judges it, see what it tastes like.

Let us choose to us judgment: let us know among ourselves what is good. For Job hath said, I am righteous: and God has taken away my judgment. Should I lie against my right? my wound is incurable without transgression ( Job 34:4-6 ).

This is what Job is saying. And then Elihu answers,

What man is like Job, who drinks up scorning like water? ( Job 34:7 )

Here you guys have been scorning him and the guy is just drinking it up like water. You ever see anybody like that? He's saying, "I'm righteous," you know. "I'm afflicted for nothing." This guy is just drinking up your scorn like water. Have you ever seen anybody like Job?

For he hath said, It profits a man nothing that he should delight himself with God. Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. For the work of a man shall he render unto him, and cause every man to find according to his ways. Yes, surely God will not do wickedly, neither will the Almighty pervert judgment. Who hath given him a charge over the earth? or who hath disposed the whole world? If he set his heart upon man, if he gathers unto himself his spirit and his breath; All flesh shall perish together, and man shall turn again unto dust. If thou hast understanding, hear this: hearken to the voice of my words. Shall even he that hates right govern? and will you condemn him that is most just? Is it fit to say to a king, Thou art wicked? and to princes, You are ungodly? How much less to him that accepts not the persons of princes, nor regards the rich more than the poor? for they are all the work of his hands ( Job 34:9-19 ).

God has created all men. And we're really... Paul said, "Who are you, oh man, who judges another man's servant." Before his own master, he either stands or falls. God is able to make him to stand. We're not really to be guilty of condemning and judging our neighbor. "Judge not, lest ye be judged" ( Matthew 7:1 ). So Elihu is sort of pointing out this very same thing. God has made each man.

In a moment they will die, the people will be troubled at midnight, and pass away: and the mighty shall be taken away without a hand. For his eyes are upon the ways of man, he sees his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. For he will not lay upon man more than right; that he should enter into judgment with God. He will break in pieces mighty men without number, and set others in their stead. Therefore he knows their works, he overturns them in the night, and they are destroyed. He strikes them as wicked men in the open sight of others; Because they turned back from him, and would not consider any of his ways: So that they cause the cry of the poor to come unto him, and he hears the cry of the afflicted. When he gives quietness, who then can make trouble? and when he hides his face, who then can behold him? whether it be done against a nation, or against a single individual: That the hypocrite reign not, lest the people be ensnared. Surely it is necessary to be said unto God, I have borne chastisement, I will not offend any more: That which I see not teach thou me: if I have done iniquity, I will do it no more ( Job 34:20-32 ).

So he's really saying to Job, "Now, Job, you'd be much better off to say to God, 'If I have borne this chastisement, I won't offend You anymore and, Father, show me what it is. Teach me if I've done inequity that I will do it no more.'"

Should it be according to thy mind? he will recompense it, whether you refuse, or whether you choose; and not I: therefore speak what you know. Let men of understanding tell me, and let wise men hearken unto me. Job has spoken without knowledge, and his words were without wisdom. My desire is that Job may be tried to the end because of his answers for wicked men. For he hath added rebellion unto his sin, he claps his hands among us, and multiplies his words against God ( Job 34:33-37 ).

Elihu is really laying it on. "Job, I wish God would even do worse to you, man. I wish He'd take you right out to the end. 'Cause here you are clapping your hands at us and yelling at us and this kind of stuff and telling us that God is not fair." "

Dr. Constable's Expository Notes

Job’s plea of innocence 34:1-9

Elihu reminded the three older counselors that Job had claimed to be innocent of transgressions (cf. Job 13:18; Job 13:23; Job 14:17; Job 23:11; Job 27:2; Job 27:6). Then he sided with them and agreed that Job was guilty of sin, for which God could punish him justly.

Dr. Constable's Expository Notes

3. Elihu’s second speech ch. 34

Elihu, in this speech, sought to refute Job’s charge that God was unjust. He tried to answer Job’s question, "Why doesn’t God have mercy on me?" He first addressed the three friends (Job 34:10-15, plural "you" in Hebrew) and then spoke to Job (Job 34:16-27, singular "you"). In his first speech Elihu had alluded to Eliphaz’s arguments. In this one he took up Bildad’s (Job 34:2; Job 34:34).

Gill's Exposition of the Whole Bible

For the ear trieth words,.... Not only the musical sound of them, the goodness of the language and diction, and the grammatical construction of them, but the sense of them, and whether the matter of them is good or not; that they are sound speech, which cannot be condemned, or unsound; whether they are right or wrong, agreeably to right reason, sound doctrine, and the word of God; for there are words and words, some the words of men, others the words of God. A sanctified ear tries these; but then men must have such ears to hear, and be attentive to what they hear, and retain it; hear internally as well as externally; and which a man does when his ears are opened by the Lord, from whom are the hearing ear and seeing eye; and such try what they hear, distinguish between good and bad, approve truth and receive it, and retain and hold it fast:

as the mouth tasteth meat; words and doctrines are like meat, some good and some bad; and such that have a good taste try them, either a rational or rather a spiritual discernment: some have no spiritual taste, their taste is not changed, and therefore cannot distinguish, nor make any good judgment of things; but others have, and these discern the difference, relish truth, savour the things that be of God, taste the good word of God, and esteem it more than their necessary food; and it is sweeter to them than the honey or the honeycomb. Such Elihu judged these men to be he addressed, and therefore desired their attention to what he had to say.

Henry's Complete Commentary on the Bible

      1 Furthermore Elihu answered and said,   2 Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.   3 For the ear trieth words, as the mouth tasteth meat.   4 Let us choose to us judgment: let us know among ourselves what is good.   5 For Job hath said, I am righteous: and God hath taken away my judgment.   6 Should I lie against my right? my wound is incurable without transgression.   7 What man is like Job, who drinketh up scorning like water?   8 Which goeth in company with the workers of iniquity, and walketh with wicked men.   9 For he hath said, It profiteth a man nothing that he should delight himself with God.

      Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge,Job 34:2; Job 34:2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say,1 Corinthians 10:15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, Job 34:3; Job 34:3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, Job 34:4; Job 34:4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out.

      II. He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them.

      1. He recites the words which Job had spoken, as nearly as he can remember. (1.) He had insisted upon his own innocency. Job hath said, I am righteous (Job 34:5; Job 34:5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right?Job 34:6; Job 34:6. Job had spoken to this purport, My righteousness I hold fast,Job 27:6; Job 27:6. (2.) He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, Job 27:2; Job 27:2. (3.) He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand,Job 16:16; Job 16:17. (4.) He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (Job 34:9; Job 34:9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God,Malachi 3:14. This Elihu gathers as Job's opinion, by an innuendo from what he said (Job 9:22; Job 9:22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame.

      2. He charges Job very high upon it. In general, What man is like Job?Job 34:7; Job 34:7. "Did you ever know such a man as Job, or ever hear a man talk at such an extravagant rate?" He represents him, (1.) As sitting in the seat of the scornful: "He drinketh up scorning like water," that is, "he takes a great deal of liberty to reproach both God and his friends, takes a pleasure in so doing, and is very liberal in his reflections." Or, "He is very greedy in receiving and hearkening to the scorns and contempts which others cast upon their brethren, is well pleased with them and extols them." Or, as some explain it, "By these foolish expressions of his he makes himself the object of scorn, lays himself very open to reproach, and gives occasion to others to laugh at him; while his religion suffers by them, and the reputation of that is wounded through his side." We have need to pray that God will never leave us to ourselves to say or do any thing which may make us a reproach to the foolish,Psalms 39:8. (2.) As walking in the course of the ungodly, and standing in the way of sinners: He goes in company with the workers of iniquity (Job 34:8; Job 34:8), not that in his conversation he did associate with them, but in his opinion he did favour and countenance them, and strengthen their hands. If (as it follows, Job 34:9; Job 34:9, for the proof of this) it profits a man nothing to delight himself in God, why should he not lay the reins on the neck of his lusts and herd with the workers of iniquity? He that says, I have cleansed my hands in vain, does not only offend against the generation of God's children (Psalms 72:13; Psalms 72:14), but gratifies his enemies, and says as they say.