Job 34:9(v3)For he has said, ‘It profits a man nothing that he should delight himself with God.’
Jeremiah 7:19(v6)Do they provoke me to anger?” says Yahweh. “Don’t they provoke themselves, to the confusion of their own faces?”
Job 22:2-3(v7)“Can a man be profitable to God? Surely he who is wise is profitable to himself. Is it any pleasure to the Almighty that you are righteous?…
Psalms 16:2(v7)My soul, you have said to Yahweh, “You are my Lord. Apart from you I have no good thing.”
Proverbs 8:36(v6)But he who sins against me wrongs his own soul. All those who hate me love death.”
Show all 51 cross-references
Proverbs 9:12(vv6–7)If you are wise, you are wise for yourself. If you mock, you alone will bear it.
Job 22:12(v5)“Isn’t God in the heights of heaven? See the height of the stars, how high they are!
Luke 17:10(v7)Even so you also, when you have done all the things that are commanded you, say, ‘We are unworthy servants. We have done our duty.’ ”
Romans 11:35(v7)“Or who has first given to him, and it will be repaid to him again?”
Isaiah 55:9(v5)“For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
1 Chronicles 29:14(v7)But who am I, and what is my people, that we should be able to offer so willingly as this? For all things come from you, and we have given…
Job 34:8(v4)Who goes in company with the workers of iniquity, and walks with wicked men?
Proverbs 13:20(v4)One who walks with wise men grows wise, but a companion of fools suffers harm.
Isaiah 40:22-23(v5)It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain,…
Nahum 1:3(v5)Yahweh is slow to anger, and great in power, and will by no means leave the guilty unpunished. Yahweh has his way in the whirlwind and in…
Malachi 3:14(v3)You have said, ‘It is vain to serve God;’ and ‘What profit is it that we have followed his instructions, and that we have walked mournfully…
Matthew 12:36-37(v2)I tell you that every idle word that men speak, they will give account of it in the day of judgment. For by your words you will be…
Genesis 12:2(v8)I will make of you a great nation. I will bless you and make your name great. You will be a blessing.
Genesis 15:5(v5)Yahweh brought him outside, and said, “Look now toward the sky, and count the stars, if you are able to count them.” He said to Abram, “So…
Genesis 18:24-33(v8)What if there are fifty righteous within the city? Will you consume and not spare the place for the fifty righteous who are in it? May it…
Genesis 19:29(v8)When God destroyed the cities of the plain, God remembered Abraham, and sent Lot out of the middle of the overthrow, when he overthrew the…
Joshua 7:1-5(v8)But the children of Israel committed a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of…
Joshua 22:20(v8)Didn’t Achan the son of Zerah commit a trespass in the devoted thing, and wrath fell on all the congregation of Israel? That man didn’t…
1 Kings 8:27(v5)But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house that I…
Job 9:17(v2)For he breaks me with a storm, and multiplies my wounds without cause.
Job 9:21-22(v3)I am blameless. I don’t respect myself. I despise my life. “It is all the same. Therefore I say he destroys the blameless and the wicked.
Job 9:30-31(v3)If I wash myself with snow, and cleanse my hands with lye, yet you will plunge me in the ditch. My own clothes will abhor me.
Job 10:7(v2)Although you know that I am not wicked, there is no one who can deliver out of your hand.
Job 10:15(v3)If I am wicked, woe to me. If I am righteous, I still will not lift up my head, being filled with disgrace, and conscious of my affliction.
Job 16:17(v2)Although there is no violence in my hands, and my prayer is pure.
Job 19:6-7(v2)know now that God has subverted me, and has surrounded me with his net. “Behold, I cry out of wrong, but I am not heard. I cry for help,…
Job 21:15(v3)What is the Almighty, that we should serve him? What profit should we have, if we pray to him?’
Job 25:5-6(v5)Behold, even the moon has no brightness, and the stars are not pure in his sight; How much less man, who is a worm, the son of man, who is…
Job 27:2-6(v2)“As God lives, who has taken away my right, the Almighty, who has made my soul bitter (for the length of my life is still in me, and the…
Job 31:2(v3)For what is the portion from God above, and the heritage from the Almighty on high?
Job 34:5(v2)For Job has said, ‘I am righteous, God has taken away my right:
Job 36:26–37:5(v5)Behold, God is great, and we don’t know him. The number of his years is unsearchable. For he draws up the drops of water, which distill in…
Job 37:16(v5)Do you know the workings of the clouds, the wondrous works of him who is perfect in knowledge?
Job 37:22-23(v5)Out of the north comes golden splendor. With God is awesome majesty. We can’t reach the Almighty. He is exalted in power. In justice and…
Job 40:8(v2)Will you even annul my judgment? Will you condemn me, that you may be justified?
Job 42:8(v8)Now therefore, take to yourselves seven bulls and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and…
Psalms 8:3-4(v5)When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained; what is man, that you think of…
Psalms 73:13(v3)Surely I have cleansed my heart in vain, and washed my hands in innocence,
Psalms 106:23(v8)Therefore he said that he would destroy them, had Moses, his chosen, not stood before him in the breach, to turn away his wrath, so that he…
Psalms 106:30(v8)Then Phinehas stood up and executed judgment, so the plague was stopped.
Ecclesiastes 9:18(v8)Wisdom is better than weapons of war; but one sinner destroys much good.
Ezekiel 22:30(v8)“I sought for a man among them who would build up the wall and stand in the gap before me for the land, that I would not destroy it; but I…
Jonah 1:12(v8)He said to them, “Take me up, and throw me into the sea. Then the sea will be calm for you; for I know that because of me this great storm…
Luke 19:22(v2)“He said to him, ‘Out of your own mouth I will judge you, you wicked servant! You knew that I am an exacting man, taking up that which I…
Acts 27:24(v8)saying, ‘Don’t be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.’
Hebrews 11:7(v8)By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which…
51 distinct cross-references across this passage (52 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv2, 4, 5, 6Job never spake these words: but because he maintained…
Job never spake these words: but because he maintained his innocence, it seemed as though he would say, that God tormented him without just cause.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv2–8Job 35:2 Thinkest thou this to be right, [that]…
Job 35:2 Thinkest thou this to be right, [that] thou saidst, My righteousness [is] more than God’s?
Ver. 2. Thinkest thou this to be right?] Heb. Reckonest thou this to be right? q.d. I appeal to thine own conscience. This is a sign of great confidence in the appealer, yet may it be done by men of corrupt minds, destitute of the truth. Witness that bold Anabaptist, that in a solemn disputation at Tigure, appealed to Zuinglius, as if convinced in his own conscience he had inwardly favoured Anabaptism (Scult. Annal.). And those impudent Papists, that report themselves to our consciences, to tell them, Whether our condemnation be not so expressly set down in our own Bibles, and so clear to all the world, that nothing more needs thereto than that they know to read, and to have their eyes in their heads at the opening of our Bible; to tell them, moreover, whether England hath not brought forth within these few years past, to the number of twenty several sorts of Bibles, far different one from another (Gagge of the New Gospel, Preface).
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That thou saidst, My righteousness is more than God’s] Heb. My righteousness is before God’s. Diodati rendereth it, My righteousness is from God; that is, I am sure God will justify me, though men condemn me. But it is better to render it, Prae Deo, more than God’s. See a like expression, Heb 12:24, understanding it to be the justice of his cause, and not of his person. But taking it so too, when and where did Job ever say that his righteousness was more than God’s? Nowhere surely in so many words, for then doubtless Satan, and not Job, would have carried away the victory in this conflict. Neither surely could this be rightly gathered out of Job’s words, but distorted and misconstrued. Elihu therefore reproved him with too great austerity, neither can anything be pleaded for him but this, that he pleaded for God; of whose glory he was so very tender, that he could not brook or bear with any syllable of a word that seemed to detract from it.
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.
Matthew Poole1685 · Public DomainOn vv2–8Canst thou in thy conscience, upon second thoughts, approve…
Canst thou in thy conscience, upon second thoughts, approve of what thou hast said? Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God punished him more than he deserved or expected, all things considered; and that if he might be admitted to debate his cause with or before God, he did not doubt to carry it, and to obtain that ease and favour from God, which otherwise God would not afford him. But this charge against Job he proves in the next verse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv2–7For thou saidst, what advantage will it be unto…
For thou saidst, what advantage will it be unto thee?.... Meaning that his righteousness, his holy life and conversation, were of no avail to him: he received no more benefit by being righteous than if he was wicked, since God destroyed one as well as another; and since his righteousness did not secure him from afflictions and calamities, it was of no advantage to him; he had not said so in so many words, but it is inferred from what he had said, Job 9:22. Man's own righteousness is of no advantage to him as to justification before God, and acceptance with him, nor in the business of salvation, or with respect to heaven and happiness, so as to give a right and title to it; bat is of great advantage in other respects; is for self-defence against the imputations and calumnies of wicked men; it makes a man honourable and respectable among men, when to live a vicious course of life is scandalous and reproachful; it gives pleasure and satisfaction to the mind, the testimony of a good conscience is matter of rejoicing; and such a man is free from the racks and tortures of an evil conscience others are distressed with; besides, good works are an evidence of the truth and genuineness of faith to others, and ornament the doctrines of the Gospel and a profession of them: and though a righteous man may be afflicted as others, yet in a different manner, in love and not in wrath, and always for his good;
and, what profit shall one have, if I be cleansed from my sin? The words, "if I be cleansed", are a supplement, and seem necessary; so Mr. Broughton supplies. Sin is of a defiling nature, yet man may be cleansed from it, not by anything he can do, but only by the grace of. God and blood of Christ; and from such a cleansing profit arises. This fits a man for the service and worship of God, and for communion with him; gives him peace of mind, and makes him meet for heaven. This Job had not expressly said, and not at all in this sense, but it seems to be inferred from Job 9:29; where he is speaking of outward purity of life, and yet was plunged into the ditch of afflictions. Some render the words to this sense, as if there was no profit "by expiation of atonement for sin" (u); the same word signifying both sin and atonement for it: there is none but by the blood and sacrifice of Christ, and much profit arises from that; pardon of sin proceeds upon it, and this furnishes out much solid peace, joy, and comfort, Rom 5:10. Others, what profit by punishment for sin (w), unless to God? so sin is sometimes put for punishment; or through leaving sin and repenting of it (x). Now though these are not the causes of the pardon of sin, yet it is given and applied to such who do repent of it, confess and forsake it, Pro 28:13. Or by being "without sin" (y): no man is without sin; but a man may be without any gross and enormous crime he is chargeable with, or without living a vicious course of life; and this is profitable, as has been before observed. Jarchi's paraphrase is,
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"what shall I profit more by my righteousness than by my sin?''
which sense is followed by others: I may as well be wicked as righteous; I am not the better for it, since I am afflicted in the manner I am: my righteousness is of no profit to me; if to any, it is to God. To this Elihu returns an answer in the following verses.
(u) "de expiatione mea", Mercerus, &c. "in expiando peccatum", Grotius; "pro piaculo venit", Cocceius; so Simeon Bar Tzemach in loc. (w) "Supplicio meo", Junius & Tremellius; "mucta pro illo aut poena", Cocceius; "ex poena peccati mei", Drusius; so Ben Gersom. (x) "Subaudi relicto", so Mercerus, Drusius; "remisso et per poenitentiam diluto", Munster. (y) "Absque peccato", i.e. "ita vivendo ut non perccom"; so some in Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv2, 3, 5Thou saidst - Not that Job said this in…
Thou saidst - Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv2, 3, 4, 5, 6, 8Verse 2. My righteousness is more than God's?] This…
Verse 2. My righteousness is more than God's?] This would indeed be a blasphemous saying; but Job never said so, neither directly nor constructively: it would be much better to translate the words צדקי מאל tsidki meel, I am righteous BEFORE God. And Job's meaning most certainly was, "Whatever I am in your sight, I know that in the sight of God I am a righteous man;" and he had a right to assume this character, because God himself had given it to him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv2, 4Job 35:2-3. Thinkest thou this to be right? —…
Job 35:2-3. Thinkest thou this to be right? — Canst thou in thy conscience, upon second thoughts, approve of what thou hast said? My righteousness is more than God’s — Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved. For thou saidst, &c. — This is produced in proof of the foregoing charge. Job had often affirmed that he was, and still continued to be, righteous, though he had no present benefit by his righteousness, but much bitterness with it; and that God did not act kindly toward him, notwithstanding his former and present piety, but dealt with him as if he had been a most wicked man. Now, Elihu interprets this as implying that he thought himself more righteous than God. Thou saidst, What advantage will it be unto thee — Unto me; such changes of persons being frequent in the Hebrew language. And what profit shall I have, &c. — I have no more present advantage by all my care to please and serve God than wicked men have by their sins against him. God regards my cries no more than theirs, and shows no more kindness or pity to me than he doth to the most profligate wretches. But, it must be remembered, if Job’s words implied any thing of this kind, it was only with reference to his state in the present life. He well knew that he should have much, yea, everlasting advantage from his piety in the life to come.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv2–8Thinkest thou this to be right? - This is…
Thinkest thou this to be right? - This is the point which Elihu now proposes to examine. He, therefore, solemnly appeals to Job himself to determine whether he could himself say that he thought such a sentiment correct.
That thou saidst, My righteousness is more than God’s - Job had nowhere said this in so many words, but Elihu regarded it as the substance of what he had said, or thought that what he had said amounted to the same thing. He had dwelt much on his own sincerity and uprightness of life; he had maintained that he had not been guilty of such crimes as to make these calamities deserved, and he had indulged in severe reflections on the dealings of God with him; compare Job 9:30-35; Job 10:13-15. All this Elihu interprets as equivalent to saying, that he was more righteous than his Maker. It cannot be denied that Job had given occasion for this interpretation to be put on his sentiments, though it cannot be supposed that he would have affirmed this in so many words.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv2–5God. Eliu being greatly mortified at Job’s silence, uses…
God. Eliu being greatly mortified at Job’s silence, uses still more provoking expressions, and pretends to refute one of the holy man’s assertions, which never escaped his lips, though he had complained that God treated him as an enemy, and with more severity than his sins deserved; (chap. vi. 2.; Calmet) or, that his affliction was greater than his sin, chap. xxiii. 7., &c. Eliu therefore calumniates him. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv3–7Rather, explanatory of "this" in Job 35:2, "That thou…
Rather, explanatory of "this" in Job 35:2, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; Job 22:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv2, 3, 5, 6, 8JOB’S NOTION THAT MAN IS IN NO WAY BENEFITED…
JOB’S NOTION THAT MAN IS IN NO WAY BENEFITED BY HIS PIETY IS ERRONEOUS, Job_35:2-16.
First half — MAN’S RIGHTEOUSNESS IS TOO IMPERFECT TO POSTULATE CLAIMS UPON GOD: IF GOD REWARD AT ALL, IT IS A PURE GRATUITY, Job_35:2-8.
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a. The thesis already anticipated (Job_34:9) is here formulated by a series of questions, Job_35:2-4. “There (Job_34:9) Elihu censured the complaint as an arraignment of the justice of God. Here he takes it in another point of view, namely, as laying God under obligation.” — Scott.
2. My righteousness is more than God’s — The Septuagint renders this clause, “I am righteous before the Lord.” This accords better with the actual statements of Job, although the English Version agrees with the Vulgate, and is now accepted by many. See note on Job_4:17. Delitzsch makes it a question, “Saidst thou,” etc. The sentiment that Elihu attributes to Job may be, that he had been more just to God than God had been to him.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv2, 4, 5, 82–4. Statement of Job’s charge against God that under…
2–4. Statement of Job’s charge against God that under His rule of the world to be righteous is no advantage to a man. The verses read,
2. Thinkest thou this to be thy right,
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And callest thou it, My just cause against God,
3. That thou sayest, What advantage hast thou?
And, What am I profited more than if I had sinned?
Throughout Elihu’s speeches there runs the idea of a cause or plea between Job and God. Job is regarded by him as maintaining that he has a right or just cause against God. Elihu here asks if Job considers that the rectitude of his cause will appear in his maintaining that godliness profits a man nothing?—the word this in Job_35:2 refers to the questions in Job_35:3. If Job could successfully maintain this contention his cause against God would be good. Therefore Elihu controverts his assertion, contending that righteousness does avail a man, as it must. Both parties conduct the dispute in a somewhat external way, meaning by the “advantage “of religion the possession of outward goods and immunity from suffering. Job does this of necessity, because he is still entangled in the old theory of retribution, though he is breaking through its meshes on one side. And Elihu in his theoretical argument naturally follows him, without referring to the deeper comforts of religion, the joy in God, with which some of the Psalmists delight themselves in affliction, Psa_17:15; Psa_73:23 seq.
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.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv2, 4(2) My righteousness is more than God’s.—See Job_19:6, &c.…
XXXV.
(2) My righteousness is more than God’s.—See Job_19:6, &c. Job had not in so many words said this, but what he had said was capable of being so represented, and perhaps seemed to involve it. (Comp. Job_9:22; Job_10:15.) Here, again, there was a misrepresentation of what Job had said. He certainly did not mean that he was none the better for being righteous; on the contrary, he had distinctly said, “Let mine enemy be as the wicked,” &c. (Job_27:7, &c.), because he could not delight himself in God; but it was perfectly true that he had said that his righteousness had not delivered him from suffering.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv2–8HOMILIES BY W.F. ADENEY Ver. 2. An unjust inference.
HOMILIES BY W.F. ADENEY Ver. 2. An unjust inference.
Elihu represents Job as saying that his righteousness is greater than God"s, and he asks whether the patriarch thinks it right to use such language.
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I IT IS UNJUST TO ASCRIBE TO OUR FELLOW-MEN OPINIONS WHICH THEY HAVE NOT EXPRESSED. Job had not used such blasphemous language as Elihu attributed to him, and he would have repudiated the ideas that it conveyed. His young monitor was rudely asserting what he thought Job meant, what he took to be the underlying opinion of Job. But this was unjust. Half the controversies of the Church would have been avoided if people had not put into the mouths of others words that they never uttered. The only fair way is to listen to a man"s own statement of his case. The common injustice is to charge an opponent with holding all the opinions which we think can be deduced from his confessed beliefs. Thus we make him responsible for our inferences. "Judge not, that ye be not judged.
II WE SHOULD SEE THE NATURAL CONSEQUENCES OF OUR UTTERANCES, Although it was unjust to draw conclusions as Elihu was doing, it might be helpful for Job to see what conclusions were drawn from his hasty words. He would revolt from such ideas with horror. Then the question may well arise Did he not provoke them? Though Elihu did wrong to make his assertion, Job may also have done wrong in speaking words that Elihu could use in such a way. We may learn from the false charges that are brought against us. Possibly these have been provoked by us. They are caricatures of our conduct. Therefore they show up the salient features of that conduct in a strong light. The very exaggeration calls attention to the points that have been unduly magnified. We need to consider the tendencies of what we say, and test the tendencies of our opinions by the inferences that are drawn from them.
III MAN IS TEMPTED TO THINK HIMSELF MORE JUST THAN GOD. He would not own to such an idea openly, nor even in his own private thought. Nevertheless, in the heat of excitement, he acts as though this were his belief. Otherwise, why does he murmur? Why does he rebel? Why is he cast down into despair? We magnify our own opinions and we justify our own actions when these arc counter to the truth and will of God. Virtually this is making ourselves more just than God.
IV THE JUSTICE OF GOD IS THE TYPE OF ALL JUSTICE. Evidently Elihu assumes that what is justice to man is in itself justice to God. This is assumed throughout the Bible, which makes no attempt to escape from the difficulties of providence by means of the "regulative ideas" advocated by Dean Mansel. Here we do not see that justice means one thing in God and another thing in man. But the perfection of justice may be applied to circumstances that are beyond our understanding. Then it may look unjust. Yet, if we knew all, we should see that it is the type and pattern of the very justice we are called to strive after. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv3, 6For thou saidst, What advantage will it be unto…
Job_35:3-8
For thou saidst, What advantage will it be unto thee?
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Mans character
Nothing is so important to man as his character.
I. That selfishness is an evil in mans character. For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin? Whether Job expressed this selfish idea or not, Elihus language implies that such an idea is a great evil. It is by no means an uncommon thing for men to take up religion on purely selfish motives.
1. There are some who take it up for mere worldly gain.
2. There are some who take it up for eternal gain. Their object is to escape hell and get to heaven. Religion to them is not the summum bonum, is but a means to a selfish end.
II. That God is independent of mans character Look unto the heavens, and see; and behold the clouds which are higher than thou. If thou sinnest, what doest thou against Him? or if thy transgressions be multiplied, what doest thou unto Him? This being the case, it follows that sovereignty must be the principle of all His conduct with men.
1. It is the reason of all law. Why does He require us to love and serve Him? Not for His own sake, but for ours. Thus only I can become happy.
2. It is the source of redemption. Why did He send His Son into the world? He cannot be advantaged by it. God so loved the world, etc.
3. It is the ground of rewards. The blessedness He communicates to the good, is given not on the ground of merit, but of grace.
III. That society is influenced by mans character. One mans character is reproduced in another. The righteousness of one must profit society. Three things give every man some influence upon his race.
1. Relationship.
2. Dependence.
3. Affection.
If righteous we are fountains of life, whence rivers to irrigate, purify, and beautify the world will flow down the ages. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv4, 6Connecting Statement:
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v435:4-8 Elihu attempted to answer his own question (35:2),…
35:4-8 Elihu attempted to answer his own question (35:2), but his answer did not add to what Zophar (11:8-9), Eliphaz (22:12), Bildad (25:5-6), and Job (9:8-10) had already said. Elihu failed to recognize that all sin wrongs God (Gen 39:9; Matt 25:41-46; cp. Prov 19:17).
Geneva Bible translators 1599 · Public Domain On vv2, 4, 5, 6 Job never spake these words: but because he maintained…
Job never spake these words: but because he maintained his innocence, it seemed as though he would say, that God tormented him without just cause.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–8 Job 35:2 Thinkest thou this to be right, [that]…
Job 35:2 Thinkest thou this to be right, [that] thou saidst, My righteousness [is] more than God’s?
Ver. 2. Thinkest thou this to be right?] Heb. Reckonest thou this to be right? q.d. I appeal to thine own conscience. This is a sign of great confidence in the appealer, yet may it be done by men of corrupt minds, destitute of the truth. Witness that bold Anabaptist, that in a solemn disputation at Tigure, appealed to Zuinglius, as if convinced in his own conscience he had inwardly favoured Anabaptism (Scult. Annal.). And those impudent Papists, that report themselves to our consciences, to tell them, Whether our condemnation be not so expressly set down in our own Bibles, and so clear to all the world, that nothing more needs thereto than that they know to read, and to have their eyes in their heads at the opening of our Bible; to tell them, moreover, whether England hath not brought forth within these few years past, to the number of twenty several sorts of Bibles, far different one from another (Gagge of the New Gospel, Preface).
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That thou saidst, My righteousness is more than God’s] Heb. My righteousness is before God’s. Diodati rendereth it, My righteousness is from God; that is, I am sure God will justify me, though men condemn me. But it is better to render it, Prae Deo, more than God’s. See a like expression, Heb 12:24, understanding it to be the justice of his cause, and not of his person. But taking it so too, when and where did Job ever say that his righteousness was more than God’s? Nowhere surely in so many words, for then doubtless Satan, and not Job, would have carried away the victory in this conflict. Neither surely could this be rightly gathered out of Job’s words, but distorted and misconstrued. Elihu therefore reproved him with too great austerity, neither can anything be pleaded for him but this, that he pleaded for God; of whose glory he was so very tender, that he could not brook or bear with any syllable of a word that seemed to detract from it.
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.
Matthew Poole 1685 · Public Domain On vv2–8 Canst thou in thy conscience, upon second thoughts, approve…
Canst thou in thy conscience, upon second thoughts, approve of what thou hast said? Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God punished him more than he deserved or expected, all things considered; and that if he might be admitted to debate his cause with or before God, he did not doubt to carry it, and to obtain that ease and favour from God, which otherwise God would not afford him. But this charge against Job he proves in the next verse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–7 For thou saidst, what advantage will it be unto…
For thou saidst, what advantage will it be unto thee?.... Meaning that his righteousness, his holy life and conversation, were of no avail to him: he received no more benefit by being righteous than if he was wicked, since God destroyed one as well as another; and since his righteousness did not secure him from afflictions and calamities, it was of no advantage to him; he had not said so in so many words, but it is inferred from what he had said, Job 9:22. Man's own righteousness is of no advantage to him as to justification before God, and acceptance with him, nor in the business of salvation, or with respect to heaven and happiness, so as to give a right and title to it; bat is of great advantage in other respects; is for self-defence against the imputations and calumnies of wicked men; it makes a man honourable and respectable among men, when to live a vicious course of life is scandalous and reproachful; it gives pleasure and satisfaction to the mind, the testimony of a good conscience is matter of rejoicing; and such a man is free from the racks and tortures of an evil conscience others are distressed with; besides, good works are an evidence of the truth and genuineness of faith to others, and ornament the doctrines of the Gospel and a profession of them: and though a righteous man may be afflicted as others, yet in a different manner, in love and not in wrath, and always for his good;
and, what profit shall one have, if I be cleansed from my sin? The words, "if I be cleansed", are a supplement, and seem necessary; so Mr. Broughton supplies. Sin is of a defiling nature, yet man may be cleansed from it, not by anything he can do, but only by the grace of. God and blood of Christ; and from such a cleansing profit arises. This fits a man for the service and worship of God, and for communion with him; gives him peace of mind, and makes him meet for heaven. This Job had not expressly said, and not at all in this sense, but it seems to be inferred from Job 9:29; where he is speaking of outward purity of life, and yet was plunged into the ditch of afflictions. Some render the words to this sense, as if there was no profit "by expiation of atonement for sin" (u); the same word signifying both sin and atonement for it: there is none but by the blood and sacrifice of Christ, and much profit arises from that; pardon of sin proceeds upon it, and this furnishes out much solid peace, joy, and comfort, Rom 5:10. Others, what profit by punishment for sin (w), unless to God? so sin is sometimes put for punishment; or through leaving sin and repenting of it (x). Now though these are not the causes of the pardon of sin, yet it is given and applied to such who do repent of it, confess and forsake it, Pro 28:13. Or by being "without sin" (y): no man is without sin; but a man may be without any gross and enormous crime he is chargeable with, or without living a vicious course of life; and this is profitable, as has been before observed. Jarchi's paraphrase is,
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"what shall I profit more by my righteousness than by my sin?''
which sense is followed by others: I may as well be wicked as righteous; I am not the better for it, since I am afflicted in the manner I am: my righteousness is of no profit to me; if to any, it is to God. To this Elihu returns an answer in the following verses.
(u) "de expiatione mea", Mercerus, &c. "in expiando peccatum", Grotius; "pro piaculo venit", Cocceius; so Simeon Bar Tzemach in loc. (w) "Supplicio meo", Junius & Tremellius; "mucta pro illo aut poena", Cocceius; "ex poena peccati mei", Drusius; so Ben Gersom. (x) "Subaudi relicto", so Mercerus, Drusius; "remisso et per poenitentiam diluto", Munster. (y) "Absque peccato", i.e. "ita vivendo ut non perccom"; so some in Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 5 Thou saidst - Not that Job said this in…
Thou saidst - Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 5, 6, 8 Verse 2. My righteousness is more than God's?] This…
Verse 2. My righteousness is more than God's?] This would indeed be a blasphemous saying; but Job never said so, neither directly nor constructively: it would be much better to translate the words צדקי מאל tsidki meel, I am righteous BEFORE God. And Job's meaning most certainly was, "Whatever I am in your sight, I know that in the sight of God I am a righteous man;" and he had a right to assume this character, because God himself had given it to him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 4 Job 35:2-3. Thinkest thou this to be right? —…
Job 35:2-3. Thinkest thou this to be right? — Canst thou in thy conscience, upon second thoughts, approve of what thou hast said? My righteousness is more than God’s — Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved. For thou saidst, &c. — This is produced in proof of the foregoing charge. Job had often affirmed that he was, and still continued to be, righteous, though he had no present benefit by his righteousness, but much bitterness with it; and that God did not act kindly toward him, notwithstanding his former and present piety, but dealt with him as if he had been a most wicked man. Now, Elihu interprets this as implying that he thought himself more righteous than God. Thou saidst, What advantage will it be unto thee — Unto me; such changes of persons being frequent in the Hebrew language. And what profit shall I have, &c. — I have no more present advantage by all my care to please and serve God than wicked men have by their sins against him. God regards my cries no more than theirs, and shows no more kindness or pity to me than he doth to the most profligate wretches. But, it must be remembered, if Job’s words implied any thing of this kind, it was only with reference to his state in the present life. He well knew that he should have much, yea, everlasting advantage from his piety in the life to come.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–8 Thinkest thou this to be right? - This is…
Thinkest thou this to be right? - This is the point which Elihu now proposes to examine. He, therefore, solemnly appeals to Job himself to determine whether he could himself say that he thought such a sentiment correct.
That thou saidst, My righteousness is more than God’s - Job had nowhere said this in so many words, but Elihu regarded it as the substance of what he had said, or thought that what he had said amounted to the same thing. He had dwelt much on his own sincerity and uprightness of life; he had maintained that he had not been guilty of such crimes as to make these calamities deserved, and he had indulged in severe reflections on the dealings of God with him; compare Job 9:30-35; Job 10:13-15. All this Elihu interprets as equivalent to saying, that he was more righteous than his Maker. It cannot be denied that Job had given occasion for this interpretation to be put on his sentiments, though it cannot be supposed that he would have affirmed this in so many words.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–5 God. Eliu being greatly mortified at Job’s silence, uses…
God. Eliu being greatly mortified at Job’s silence, uses still more provoking expressions, and pretends to refute one of the holy man’s assertions, which never escaped his lips, though he had complained that God treated him as an enemy, and with more severity than his sins deserved; (chap. vi. 2.; Calmet) or, that his affliction was greater than his sin, chap. xxiii. 7., &c. Eliu therefore calumniates him. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–7 Rather, explanatory of "this" in Job 35:2, "That thou…
Rather, explanatory of "this" in Job 35:2, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; Job 22:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 5, 6, 8 JOB’S NOTION THAT MAN IS IN NO WAY BENEFITED…
JOB’S NOTION THAT MAN IS IN NO WAY BENEFITED BY HIS PIETY IS ERRONEOUS, Job_35:2-16.
First half — MAN’S RIGHTEOUSNESS IS TOO IMPERFECT TO POSTULATE CLAIMS UPON GOD: IF GOD REWARD AT ALL, IT IS A PURE GRATUITY, Job_35:2-8.
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a. The thesis already anticipated (Job_34:9) is here formulated by a series of questions, Job_35:2-4. “There (Job_34:9) Elihu censured the complaint as an arraignment of the justice of God. Here he takes it in another point of view, namely, as laying God under obligation.” — Scott.
2. My righteousness is more than God’s — The Septuagint renders this clause, “I am righteous before the Lord.” This accords better with the actual statements of Job, although the English Version agrees with the Vulgate, and is now accepted by many. See note on Job_4:17. Delitzsch makes it a question, “Saidst thou,” etc. The sentiment that Elihu attributes to Job may be, that he had been more just to God than God had been to him.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 4, 5, 8 2–4. Statement of Job’s charge against God that under…
2–4. Statement of Job’s charge against God that under His rule of the world to be righteous is no advantage to a man. The verses read,
2. Thinkest thou this to be thy right,
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And callest thou it, My just cause against God,
3. That thou sayest, What advantage hast thou?
And, What am I profited more than if I had sinned?
Throughout Elihu’s speeches there runs the idea of a cause or plea between Job and God. Job is regarded by him as maintaining that he has a right or just cause against God. Elihu here asks if Job considers that the rectitude of his cause will appear in his maintaining that godliness profits a man nothing?—the word this in Job_35:2 refers to the questions in Job_35:3. If Job could successfully maintain this contention his cause against God would be good. Therefore Elihu controverts his assertion, contending that righteousness does avail a man, as it must. Both parties conduct the dispute in a somewhat external way, meaning by the “advantage “of religion the possession of outward goods and immunity from suffering. Job does this of necessity, because he is still entangled in the old theory of retribution, though he is breaking through its meshes on one side. And Elihu in his theoretical argument naturally follows him, without referring to the deeper comforts of religion, the joy in God, with which some of the Psalmists delight themselves in affliction, Psa_17:15; Psa_73:23 seq.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 4 (2) My righteousness is more than God’s.—See Job_19:6, &c.…
XXXV.
(2) My righteousness is more than God’s.—See Job_19:6, &c. Job had not in so many words said this, but what he had said was capable of being so represented, and perhaps seemed to involve it. (Comp. Job_9:22; Job_10:15.) Here, again, there was a misrepresentation of what Job had said. He certainly did not mean that he was none the better for being righteous; on the contrary, he had distinctly said, “Let mine enemy be as the wicked,” &c. (Job_27:7, &c.), because he could not delight himself in God; but it was perfectly true that he had said that his righteousness had not delivered him from suffering.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–8 HOMILIES BY W.F. ADENEY Ver. 2. An unjust inference.
HOMILIES BY W.F. ADENEY Ver. 2. An unjust inference.
Elihu represents Job as saying that his righteousness is greater than God"s, and he asks whether the patriarch thinks it right to use such language.
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I IT IS UNJUST TO ASCRIBE TO OUR FELLOW-MEN OPINIONS WHICH THEY HAVE NOT EXPRESSED. Job had not used such blasphemous language as Elihu attributed to him, and he would have repudiated the ideas that it conveyed. His young monitor was rudely asserting what he thought Job meant, what he took to be the underlying opinion of Job. But this was unjust. Half the controversies of the Church would have been avoided if people had not put into the mouths of others words that they never uttered. The only fair way is to listen to a man"s own statement of his case. The common injustice is to charge an opponent with holding all the opinions which we think can be deduced from his confessed beliefs. Thus we make him responsible for our inferences. "Judge not, that ye be not judged.
II WE SHOULD SEE THE NATURAL CONSEQUENCES OF OUR UTTERANCES, Although it was unjust to draw conclusions as Elihu was doing, it might be helpful for Job to see what conclusions were drawn from his hasty words. He would revolt from such ideas with horror. Then the question may well arise Did he not provoke them? Though Elihu did wrong to make his assertion, Job may also have done wrong in speaking words that Elihu could use in such a way. We may learn from the false charges that are brought against us. Possibly these have been provoked by us. They are caricatures of our conduct. Therefore they show up the salient features of that conduct in a strong light. The very exaggeration calls attention to the points that have been unduly magnified. We need to consider the tendencies of what we say, and test the tendencies of our opinions by the inferences that are drawn from them.
III MAN IS TEMPTED TO THINK HIMSELF MORE JUST THAN GOD. He would not own to such an idea openly, nor even in his own private thought. Nevertheless, in the heat of excitement, he acts as though this were his belief. Otherwise, why does he murmur? Why does he rebel? Why is he cast down into despair? We magnify our own opinions and we justify our own actions when these arc counter to the truth and will of God. Virtually this is making ourselves more just than God.
IV THE JUSTICE OF GOD IS THE TYPE OF ALL JUSTICE. Evidently Elihu assumes that what is justice to man is in itself justice to God. This is assumed throughout the Bible, which makes no attempt to escape from the difficulties of providence by means of the "regulative ideas" advocated by Dean Mansel. Here we do not see that justice means one thing in God and another thing in man. But the perfection of justice may be applied to circumstances that are beyond our understanding. Then it may look unjust. Yet, if we knew all, we should see that it is the type and pattern of the very justice we are called to strive after. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 6 For thou saidst, What advantage will it be unto…
Job_35:3-8
For thou saidst, What advantage will it be unto thee?
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Mans character
Nothing is so important to man as his character.
I. That selfishness is an evil in mans character. For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin? Whether Job expressed this selfish idea or not, Elihus language implies that such an idea is a great evil. It is by no means an uncommon thing for men to take up religion on purely selfish motives.
1. There are some who take it up for mere worldly gain.
2. There are some who take it up for eternal gain. Their object is to escape hell and get to heaven. Religion to them is not the summum bonum, is but a means to a selfish end.
II. That God is independent of mans character Look unto the heavens, and see; and behold the clouds which are higher than thou. If thou sinnest, what doest thou against Him? or if thy transgressions be multiplied, what doest thou unto Him? This being the case, it follows that sovereignty must be the principle of all His conduct with men.
1. It is the reason of all law. Why does He require us to love and serve Him? Not for His own sake, but for ours. Thus only I can become happy.
2. It is the source of redemption. Why did He send His Son into the world? He cannot be advantaged by it. God so loved the world, etc.
3. It is the ground of rewards. The blessedness He communicates to the good, is given not on the ground of merit, but of grace.
III. That society is influenced by mans character. One mans character is reproduced in another. The righteousness of one must profit society. Three things give every man some influence upon his race.
1. Relationship.
2. Dependence.
3. Affection.
If righteous we are fountains of life, whence rivers to irrigate, purify, and beautify the world will flow down the ages. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6 Connecting Statement:
Connecting Statement:
Elihu continues speaking.
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translationWords
heaven
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v4 35:4-8 Elihu attempted to answer his own question (35:2),…
35:4-8 Elihu attempted to answer his own question (35:2), but his answer did not add to what Zophar (11:8-9), Eliphaz (22:12), Bildad (25:5-6), and Job (9:8-10) had already said. Elihu failed to recognize that all sin wrongs God (Gen 39:9; Matt 25:41-46; cp. Prov 19:17).
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