Elihu now turns his attention to the claim that God is unjust and unfair to him, and in doing so, Elihu impresses upon Job aspects of God’s character that Job and all need to be reminded of.
Kelly, in his commentary, says the following.
‘The crowd of onlookers here is imagined, 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 32:7-22, is no longer present in this chapter.’
It appears that Elihu wants to win the debate and impress his friends with his ‘wisdom’ Job 34:1-3 / Job 12:11. He begins by attacking Job as being arrogant and ungodly, which we know Job wasn’t guilty of.
He claims that people are capable of choosing for themselves what is right, Job 34:4. The implication is that he and Job’s three friends know what is right, while also knowing what Job is doing isn’t right, Job 34:5 / Job 13:18 / Job 23:10-11. God can do no wrong and will not pervert justice, Job 34:5-6. It’s clear that all the kindness Elihu showed Job earlier has now gone.
Barnes, in his commentary, says the following.
‘Job did not claim to be absolutely perfect; he maintained only that the sufferings which he endured were no proper proof of his character, Job 6:4.’
He goes on to attack the character and attitude of Job. Job has never accused God of branding him a liar, Job 34:7, but Job has accused his friends of lying in their unfounded charges against him. Elihu now joins Eliphaz in claiming Job walks with the evildoers, Job 34:8, and even repeats the same arrogant words they used, Job 34:9 / Job 15:16.
Dummelow, in his commentary, says the following.
‘Elihu implies that, in indulging in such reckless remarks, Job was linking himself with sinners, Job 15:16.’
Elihu now attacks Job for claiming God acts wickedly, Job 34:10, which we know Job wasn’t guilty of. God will judge according to a person’s needs, Job 34:11 / Romans 2:6 / Romans 14:12 / 2 Corinthians 5:10 / Revelation 22:12.
The whole tone of what he said tells us that he is disgusted that Job should think God has taken away his rights, Job 34:12. He receives His authority from no one, Job 34:13, so even if He wanted to He could wipe the people off the face of the earth, Job 34:14-15. He does a tremendous job in defending God’s justice, Habakkuk 1:13 / Psalm 92:15.
Therefore, to even hint that God is unjust is inconsiderate, Job 34:16-17 / Genesis 18:25 / Romans 3:5. He attacks Job for despising God’s impartiality, Job 34:18-19, which we know Job wasn’t guilty of.
He says what type of ruler would he be without implementing proper justice, Job 34:18. God shows no partiality because He created both the rich and the poor, Job 34:19, and so has the right to administer judgment as He so chooses.
According to Elihu, God doesn’t discriminate in His treatment of all men. Elihu goes too far by implying that God can do anything, even to the point of killing off all mankind, Job 34:20. God can do this, but won’t because it would contradict His other promises, and so, making God a liar, Hebrews 6:18.
Elihu now attacks Job for not recognising the omniscience of God, Job 34:21, which we know Job wasn’t guilty of. Nothing is hidden from God, Job 34:22, and He has man’s interest at heart, Job 34:23.
No one can hide from God because He is omnipresent, and so, all men are continually in His presence. Elihu basically says God hates the unjust Job, and He knows everything about him. That being the case, he need not make an investigation into Job’s case, Job 34:23.
Coffman, in his commentary, says the following.
‘Elihu here continues his cruel, unjust, and relentless attack upon Job. Job had longed for an ‘umpire’ who might plead his case before God, but Elihu declares that God needs no such assistance, because he is omniscient, Job 34:22-23.’
Job has asked why men don’t often observe God’s justice. Elihu now maintains that men continually witness the justice of God when they see others suffer, Job 34:24-30. Since God will not lay on man more than what he deserves, it is not right for one to complain, like Job, that God has worked unjustly in his case.
Dummelow, in his commentary, says the following.
‘In Job 34:31-33, Job is rebuked for presumption in criticising God’s treatment of him.’
Elihu now attacks Job for being unteachable, Job 34:31-32, which we know Job wasn’t guilty of. He tells the story of a man before God, Job 34:33, and he says God is obligated to operate on that level, God already knows it all, Job 34:33. This is ironic but effective in Job’s case. Job hasn’t rejected God’s judgments; he merely wants to understand God’s judgments.
Elihu says he will give Job his wisdom, Job 34:34. He claims Job has spoken without knowledge or wisdom, Job 34:35, and he doesn’t know all the facts, yet he presumes to judge God.
The problem is that Job is so self-centred that he has forgotten. Elihu finishes by agreeing with a point made earlier by Eliphaz, Job 34:36-37 / Job 15:5-6. In other words, Job is proving he is a sinner by continuing to talk.
Coffman, in his commentary, says the following.
‘With the whole community coming together under Elihu’s extremely bitter and antagonistic speech, and presumably favouring 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.’