Verse-by-Verse Bible Commentary
Job 34:34

Clarke's Commentary

Verse Job 34:34. Let men of understanding tell me — I wish to converse with wise men; and by men of wisdom I wish what I have said to be judged.

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

ADMIT YOU ARE A DIRTY SINNER, OR DIE!

In these final verses of the chapter, in spite of several of them being very obscure, or even unintelligible, it is clear enough that Elihu's prescription for Job is simple enough: "Either admit your wickedness, or we hope God will punish you to death." It is quite obvious that in Elihu, Satan played his last card against Job,… AND LOST!

"For hath any said unto God, I have borne chastisement, I will not offend anymore: That which I see not, teach thou me: I have done iniquity, I will do it no more? Shall his recompense be as thou wilt, that thou refuseth it? For thou must choose, and not I: Therefore speak what thou knowest. Men of understanding will say unto me, Yea, every wise man that heareth me: Job speaketh without knowledge, And his words are without wisdom. Would that Job were tried unto the end, Because of his answering like wicked men. For he addeth rebellion unto his sin; He clappeth his hands among us, And multiplieth his words against God."

"Job 34:28-33 are replete with difficulty, and the LXX omitted them entirely."The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), op. cit., p. 225. Also, Driver noted that, "These verses, as a whole, are unintelligible, or at least very ambiguous; and, in view of the extreme uncertainty of the remainder, insoluble."International Critical Commentary, op. cit., p. 300.

Taking our text as it stands in our version, it teaches that Elihu blasts Job: "because he has not admitted his sin" (Job 34:31-32); and also because he has not allowed his friends to prescribe his punishment, but has insisted on refusing it (Job 34:33). Elihu in Job 34:34 moves to rally the whole community (that assembly of onlookers flattered by Elihu as `wise men') against Job, calling upon them to approve his verdict that Job is not only a terrible sinner but an ignoramus also (Job 34:34-35).

"Would that Job were tried to the end" Elihu by this is calling on the assembly to ratify his verdict that Job must either confess his wickedness, or they favor God's putting him to death. He even gave three reasons to support his appeal: (1) Job answers like a wicked man (Job 34:36); (2) he has added rebellion against God to his sin (Job 34:37); and (3) he multiplies his words against God (Job 34:37).

With the whole community coming together under Elihu's extremely bitter and antagonistic speech, and presumably favoring Elihu's evil accusations against Job, we may well presume that the greatest pressure that Satan could possibly have brought against Job reached its climax in this vituperative, disgusting, egotistical and satanic assault upon Job's integrity. We praise God that Job found the grace to sit in silent contempt and repudiation of his evil speech, not deigning to take the slightest notice of it.

Barnes' Notes on the Whole Bible

Let men of understanding - Margin, as in Hebrew “heart.” The “heart,” as there has been frequent occasions to remark, in the Scriptures is often used to denote the seat of the mind or soul, as the head is with us. Rosenmuller, Umbreit, and Noyes, render this passage as if it were to be taken in connection with the following verse, “Men of understanding will say, and a wise man who hears my views will unite in saying, ‘Job has spoken without knowledge, and his words are without wisdom.’” According to this, the two verses express a sentiment in which Elihu supposes every wise man who had attended to him would concur, that what Job had said was not founded in knowledge or on true wisdom.

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

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).

Dr. Constable's Expository Notes

Elihu’s defense of God’s justice 34:10-37

As the three friends, Elihu believed God was acting perfectly justly in allowing Job to suffer, and that Job was insolent to accuse God of being unjust (Job 34:10). He then reviewed God’s character to illustrate His justice (Job 34:11-30).

"Elihu [in Job 34:10-15] repeats the self-evident truth that God can do no wrong. He attaches three thoughts to this proposition. First, he infers from God’s supremacy as Creator that He is not accountable to anyone (13). This takes us to the edge of a dangerous cliff. For, if everything God does is right, by definition, and if, because He is Sovereign, God does everything that happens, it follows that everything that happens is right, and the category of evil disappears. Secondly, Job 34:14-15 specify that every living thing depends on God for its being, so that He may, indiscriminately or universally, withdraw this gift of existence and do nothing wrong. This is a fine acknowledgment of God as owner of all, and a fine tribute to His might. But it leaves no grounds for saying that any act of God is ’good’ rather than ’bad’. ’Might makes right’ is the upshot of Elihu’s doctrine, and in this emphasis he approaches rather closely to Job’s contention. But he wriggles out of the difficulty by falling back on the doctrine that God requites every person according to his behaviour (11), stating it in crass individualistic terms. But this is the very thing under debate, and no answer to the problem." [Note: Andersen, p. 253.]

Elihu asserted that God was not answerable to anyone including Job (Job 34:31-37; cf. Job 34:13). In this section Elihu became very heavy-handed (cf. Job 34:33; Job 34:36). Some sin that Job had committed had brought on his suffering, Elihu concluded, but Job’s consequent rebellion against God made him doubly guilty (Job 34:37).

Much of what Elihu said in this speech was true. Nevertheless, as the other critics, he incorrectly assumed Job was lying about his innocence. As we know from the first two chapters, Job was not suffering because he had sinned.

"In Israel the ban on idols placed restrictions on the decorative visual arts. The prohibition of ritualized myths was another part of the campaign against paganism and prevented the development of drama in Israel. As a result the prime media for artistic expression were music, with song and dance, and the spoken word. In all these Israel excelled. Nothing was esteemed more highly than a word fitly spoken (Proverbs 25:11). It was savoured by the ear as the palate tastes food (Job 34:3). Such art could easily become decadent, when the form was prized for its own sake, rather than as an expression of truth. Elihu’s speeches tend to come under this condemnation." [Note: Ibid., p. 251.]

Gill's Exposition of the Whole Bible

Let men of understanding tell me,.... Whether I am right or wrong:

and let a wise man hearken unto me; to what I have said or shall say. Elihu here addresses the company around him, the wise and intelligent part of them; the words may be rendered in the future tense, men of understanding "will" tell me n, and a wise man "will" hearken to me and assent, not only to what I have said, but to what I am about to say, namely, what follows.

n יאמרו "dicent"; Junius and Tremellius, Piscator, Vatablus, Mercerus, Drusius, Cocceius, Michaelis, Schultens: so Broughton.

Henry's Complete Commentary on the Bible

      31 Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:   32 That which I see not teach thou me: if I have done iniquity, I will do no more.   33 Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.   34 Let men of understanding tell me, and let a wise man hearken unto me.   35 Job hath spoken without knowledge, and his words were without wisdom.   36 My desire is that Job may be tried unto the end because of his answers for wicked men.   37 For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.

      In these verses,

      I. Elihu instructs Job what he should say under his affliction, Job 34:31; Job 34:32. Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction,Proverbs 6:23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job's other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job, 1. To humble himself before God for his sins, and to accept the punishment of them: "I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness." Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good. 2. To pray to God to discover his sins to him (Job 34:32; Job 34:32): "That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully." A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him. 3. To promise reformation (Job 34:31; Job 34:31): I will not offend any more. "If I have done iniquity (or seeing that I have), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future." This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God's design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow.

      II. He reasons with him concerning his discontent and uneasiness under his affliction, Job 34:23; Job 34:23. We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows, 1. That it is absurd and unreasonable to expect this: "Should it be according to thy mind? No, what reason for that?" Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God's mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God's mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many. 2. That it is in vain, and to no purpose, to expect it: "He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse," that is, "to prescribe to God and except against what he does, so will not I--I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God's hand, not in mine."

      III. He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said. 1. He would have the matter thoroughly examined, and brought to an issue (Job 34:36; Job 34:36): "My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it." Many understand it of his trial by afflictions: "Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained." 2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read Job 34:36; Job 34:36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, "O my Father who art in heaven! let Job be tried till he be subdued." When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Hebrews 12:7. (2.) He appeals to the by-standers (Job 34:34; Job 34:34): "Let men of understanding tell me whether they can put any more favourable construction upon Job's words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi--I have done wrong." In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, Job 34:35; Job 34:35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself (He speaks as one of the foolish men speak) and for the same reason, Shall we not receive evil as well as good at God's hand? Job 2:10; Job 2:10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God's wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God's enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God's friends, and hectored over them: "He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all." To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Hæreticus esse nolo--I may fall into error, but I will not plunge into heresy.