Job 34:3

Job 34:3 For the ear trieth words, as the mouth tasteth meat.

Ver. 3. For the ear trieth words] And for that end we have that excellent sense of hearing given us, that we may hear with judgment, and trying all things, hold fast that which is good, 1Th 5:21, taking heed what we hear, Mar 4:24, as by the taste we may take heed what we let down; for else a man may easily eat his own bane, drink his poison: so here, for the soul hath her senses also, Php 1:9, and these habitually exercised to discern good and evil, Heb 5:14. Which while carnal people want, they are carried away as they are led, 1Co 12:2; plucked away with the error of the wicked, 2Pe 3:17; wherried about with every wind of doctrine, Heb 13:9, &c. {See Trapp on "Job 12:1"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

palate--(See on Job 12:11; Job 33:2).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. Elihu makes his appeal to his hearers for the ear trieth words. His appeal is to the common reason, or to the common reverent and just thoughts of God in men. The “ear” is the inner ear, the understanding, which is a judge of sentiments as much as, or like as, the palate is a judge of meats, ch. Job_12:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let us choose to us judgments,.... Take the part of the question or controversy in which truth and justice lie, and he doubtless has respect to the present controversy with Job;

let us know among ourselves what is good; agree upon that which is best to be done in the present case, what judgment to be made of the dealings of God with Job, and his behaviour under them, and what the best advice to give to him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Taste. The most accurate philosophers attribute this faculty to the tongue, (Calmet) rather than to the throat, guttur. Hebrew, "mouth or palate." (Haydock) --- But Eliu speaks agreeably to the notions of the vulgar. (Calmet) --- Intellectus saporum cæteris est in prima lingua, homini et in palato. (Pliny, [Natural History?] xi. 37.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

i.e. Man’s mind judgeth Of things spoken and heard.

The ear, the sense of discipline, is put for the mind, to which things are conveyed by it. See Poole "Job 12:11".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. As the mouth tasteth — Literally, As the palate tastes in order to eat.

See note on Job_33:2; Job_12:11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For the ear trieth words, as the mouth tasteth meat. A proverbial expression, already used by Job in the dialogue. (Job_12:11) "It is as much the business of the ear to discriminate between wise and foolish words, as of the palate to distinguish between wholesome and unwholesome food.

HOMILIES BY W.F. ADENEY Ver. 3. The test of truth.

I IT IS LEFT FOR MAN TO TEST TRUTH. There is no unmistakable oracle. In the multitude of voices we have to discover which is the cry of truth, which that of error. We know the voice of God, not because we are assured beforehand that it is he and he only who will speak to us, but because we detect the heavenly utterance in contrast with the many siren songs that would fain allure us to destruction, detect it by its own tones, and not merely because of any authority that assures it to us. The Church may claim to guide us in this important quest; but the Church consists of human members, who have to use those faculties which God has given them, although no doubt the Church is aided with the presence of the Holy Spirit in her midst. So when individual men seek for truth, God"s Spirit is for them a Light and Guide. Still, the search must be made; words must be tried and sifted.

1. This is a warning against credulity. Many voices claim our attention. Let us be careful that we are not deceived.

2. This is a stimulus to thought. We are not to be like the dull earth that gives growth to whatever seeds fall into it ugly weeds as much as beautiful flowers, poisonous plants as well as fruitful crops. We have an independent capacity to sift and winnow, choose and reject. Therefore let us use our minds.

3. This is for the cultivation of our souls. The very effort of testing truth contributes to mental and spiritual growth. When we hold it after testing it, the truth is more real to us than if we had received it without an effort.

4. This should drive us to prayer. How shall we distinguish between the many specious voices? Our unaided faculties are likely to err. Therefore let us seek light from above, not to supersede our own powers, but to strengthen and illuminate them.

II THE TEST OF TRUTH IS LIKE THE TASTE OF FOOD.

1. It is natural. God has given us a natural sense of taste by which to discriminate between what is wholesome and what is noxious in our food, and he has implanted in us a similar faculty of mental and spiritual discernment.

2. It should be trained. In some respects the natural appetite is not a safe guide. The child may delight in sweet but unwholesome delicacies. Some poisons are not distasteful. Therefore the mere perception of agreeableness is not sufficient. Some very pleasant because flattering ideas are very false and hurtful. What is "just to our taste" may be neither true nor good for us. To select favourite ideas is not to obtain certain truths. We have to train the truth-testing faculty to recognize sterling worth in what is not attractive, and to reject meretricious charms.

3. It may be corrupted. The appetite may be vitiated. An unhealthy liking for unwholesome food may be engendered by practice; good, wholesome food may seem disgusting to one who is in a bad state of health. Corrupt thoughts and feelings lead to a degeneration of the truth-testing faculty. Even the natural sense for truth is blunted. The needle ceases to point to the north. The chemical reagent is impure, and so it fails to act as a test. The false and impure soul chooses lies and rejects truth.

4. It needs correction. After all, the test of truth is not like a bodily sense. It is not immediate. It involves reflection. But, in order that the reflection may be true and sound, the whole spiritual nature needs to be pure and simple and healthy. It is dangerous to rely too much on our private faculty of testing truth. Our only safety is in keeping close to Christ, who is the Truth, and to Christ"s Church. which he bade us "hear". W.F.A. (Mat_18:17)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For the ear tests words as the palate tastes food.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.