Chapter 34

1 Elihu accuseth Job for charging God with injustice. 10 God omnipotent cannot be unjust. 31 Man must humble himself unto God. 34 Elihu reproveth Job.

2. Ye wise men. At this point Elihu turns from Job to those whom he addresses as “wise men,” or “men of understanding” (v. 10). This group may include more than the three friends. It is probable that a considerable number of influential persons had gathered to hear the discussion.

3. Trieth words. Compare ch. 12:11. Elihu is endeavoring to appeal to the spiritual discrimination of his hearers. He wants them to compare his position with that of Job, and he intends that they shall sense what seems to him the great superiority of his viewpoint.

4. Choose. This verse is an appeal on the part of Elihu to discover the real truth from among the conflicting opinions and sentiments that have been advanced.

5. Job hath said. Verses 5–9 review Job’s charges against God. Elihu states that Job charged God with afflicting him, although he was righteous. This was, in truth, the basis of Job’s problem. He could not harmonize his misfortunes with his sense of having lived righteously.

6. Should I lie? In this verse Elihu continues to quote Job as saying, “In spite of my righteous life, I am held to be a liar when I defend myself. I suffer punishment as an evildoer, though I am free from transgression.”

Wound. Literally, “arrow.” Metaphorical for the wound inflicted by God’s arrow. God has inflicted a mortal wound, yet Job is not aware of any transgression on his part.

7. What man? Elihu finds it hard to command words to express his utter detestation of Job’s impiety. In Elihu’s estimation, Job indulged in irreverence and reproach as freely as a man drinks water (see ch. 15:16).

8. With wicked men. This verse continues Elihu’s expression of horror at Job’s irreverence and reflects the attitude of Elihu rather than the actions of Job. Elihu’s philosophy of divine discipline indicated that Job must be a sinner. In this respect his ideas did not differ from those of the three friends. According to his interpretation, whether the misfortunes of Job were discipline or punishment, Job must have done something to deserve them.

9. He hath said. See ch. 9:22. Elihu’s horror at Job reaches its height in this verse. It is utterly inconceivable to Elihu that a man should feel that divine favor would not automatically follow faithful service. Actually, this quotation does not accurately state Job’s position. Job never did go so far as to state that there was no reward for right doing. He did maintain that righteous men are not always blessed, and wicked men do not always receive immediate retribution. But Elihu’s generalization, like many such statements, does violence to the real attitude of Job (see chs. 17:9; 21:9; 28:28).

10. Hearken unto me. Elihu has stated what he conceives to be Job’s position. Now he challenges the attention of his listeners and solemnly declares that God is righteous. Elihu’s statement concerning God is true, but the making of such a statement does not solve the problem at hand. Instead of meeting the facts of the case, and endeavoring to reconcile the events with God’s justice, Elihu resolves the whole problem into a matter of divine sovereignty, which contributes little to the real solution of the issue.

11. According to his ways. This statement is true (see Rom. 2:6–10; 2 Cor. 5:10; Rev. 22:12). It applies to man’s whole conduct and to God’s entire treatment of him. It may not seem true when life is surveyed in part rather than as a whole. For this reason, conclusions regarding a man’s character cannot be drawn from a survey of his misfortunes.

12. God will not do wickedly. See v. 10.

13. Given him a charge. The question is asked to emphasize the fact that no one gave God His power and authority. He is the Creator, and the source of power.

14. Gather unto himself. Recall the breath of life He gave to the human race at creation (see Gen. 2:7).

15. All flesh. Elihu sets forth God’s sovereign power. If God should so will, He could destroy man in a moment. No one can deny God the right to do so. Man has no claim on life. Being such a sovereign, God reserves the right to afflict His creatures if He sees best.

16. Hear this. Verses 1–15 were spoken to the bystanders (v. 2). Now Job is directly addressed.

17. Hateth right. Elihu seems to refer to the government of the universe. God is the supreme ruler, and it is inconceivable that He should hate right and love wrong.

18. To a king. Elihu draws an illustration from earthly royalty. Their subjects show them respect, and do not call them “wicked” (Heb. beliyyaФal, frequently translated “Belial,” meaning, literally, “a worthless fellow”) or “ungodly.”

19. How much less? If respect is due kings and princes, how much more to Him who created kings and princes?

Accepteth not. To accept the person of anyone is to treat him with special favor on account of his rank, wealth, or other considerations (see Lev. 19:15; Deut. 1:17; 16:19; 2 Chron. 19:7; Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:25; James 2:1, 9).

20. Troubled at midnight. This text points to the imminence of catastrophe. Disease, earthquake, flood, violence, fire, accident, all these killers lurk nearby. They strike when least expected—“at midnight”—and take their toll among both rich and poor.

Without hand. Literally, “not with hand,” that is, not with human hands (see Dan. 8:25).

21. His goings. Elihu adopts a new argument. He appeals to the omniscience of God as a guarantee that He will act justly. God knows each man’s ability, disposition, circumstances, and temptations. He will not make the mistake of placing undue affliction upon man.

22. Darkness. God’s omniscience is not only a protection to the righteous; it is a source of terror to the wicked (see Ps. 139:11; Heb. 4:13).

23. Lay upon. This text is variously rendered. The obvious meaning of the KJV is that God will not impose upon a man more than his guilt deserves. Another possible rendering is, “For he needs not long to regard a man in order to bring him into judgment before God.” God can see man’s character at a glance. Another suggested rendering is, “He needeth not to attend long to a man to bring him into judgment before God.” Of necessity, human tribunals must make long and patient investigation, and then they frequently err. God knows no such necessity. Another interpretation, “For he has not appointed a time for any man to go before God in judgment” (RSV), supplies the word moФed, “time,” which is, however, not necessary, since the Hebrew as it stands makes sense.

24. Without number. Or, “without searching out.” There is no need for God to make a protracted search of the lives of the wicked. He sees them at once, knows all their conduct, and may proceed against them without delay (see Ps. 75:7; Dan. 2:21).

26. Open sight. God punishes the wicked openly, in the sight of their fellow men.

28. Cry of the poor. Elihu views wicked men as oppressors. Job and his friends have exchanged charges and denials concerning this point (see chs. 22:5–10; 29:12).

29. Can make trouble. Elihu stresses God’s omnipotence. None can withstand God, neither man nor nation. Whether He blesses or curses, His actions are effective and incontrovertible (see Ps. 104:29; Rom. 8:31–34).

31. It is meet. This verse introduces the development of a new idea. The purpose seems to be to inspire an attitude of humility on the part of Job. The ideal reaction to suffering, as conceived by Elihu, is summarized in the four statements of the afflicted person (vs. 31, 32). Elihu wishes Job to make such statements as these rather than to defend himself and insist on his own integrity. The sentiments suggested by Elihu are noble ones, and in accord with his conception of suffering as a discipline. He does not understand, however, the real reason for Job’s suffering.

33. According to thy mind. The following has been suggested as the meaning of the passage: “Should God be expected to recompense according to your wishes? Will God do what you think is right? This is a question that concerns you, not me; however, you must make your decision and express your views.” The purpose of the verse seems to be an appeal to Job to make a decision. Judging by the previous statements of Elihu, the decision he is urging is that Job confess his sins, acknowledge that God is justified in His judgments, and accept his suffering as discipline. Thus far Job has refused to compromise his consciousness of integrity by such a confession.

34. Men of understanding. This verse seems to be an introduction to a quotation in v. 35. The text may be translated, “Men of understanding will say to me, yea, every wise man that heareth me will say.”

35. Without knowledge. Elihu is trying to humiliate Job by reminding him how wise men look at him. To be poorly thought of by men of distinction is distressing in the extreme.

36. Because of his answers. On the basis of two Hebrew manuscripts this line may be translated, “Because of answers like [those of] wicked men.” Elihu believes that Job deserves more affliction to purge him of what he, Elihu, considers his wicked ideas. The statement is harsh, and fits well into the pattern of expressions by the three friends.

37. Clappeth his hands. A mark of indignation or derision or mocking (see Num. 24:10; Job 27:23).

Ellen G. White comments

21  CH 341; 3T 417

22   Ed 144