◄ Job 35:2 ►
"Do you think this is just? You say, 'I am more righteous than God.'
Study Bible
Do you think
This phrase challenges the listener to introspection and self-examination. In the Hebrew context, the word for "think" often implies a deep consideration or reckoning. It is not merely about surface-level thoughts but about a profound understanding of one's position before God. The rhetorical nature of the question suggests that the speaker, Elihu, is prompting Job to reflect on his assumptions about justice and righteousness.

it is just
The concept of justice in the Hebrew Bible is deeply rooted in the character of God. The Hebrew word for "just" often relates to fairness, righteousness, and divine order. Elihu is questioning Job's understanding of divine justice, suggesting that human perceptions of justice may not align with God's perfect justice. This invites readers to consider the limitations of human judgment and the supremacy of God's wisdom.

when you say
This phrase emphasizes the importance of speech and confession in the biblical narrative. Words are powerful and reveal the heart's condition. In the context of Job, what one says about God and oneself is significant. Elihu is pointing out that Job's declarations about his own righteousness need to be carefully examined in light of divine truth.

I am righteous
The claim of personal righteousness is central to the discourse. In Hebrew, "righteous" (tsaddiq) conveys a sense of being in right standing, often associated with adherence to God's laws and moral integrity. Elihu challenges Job's assertion of righteousness, suggesting that true righteousness is measured by God's standards, not human ones. This reflects a broader biblical theme that human righteousness is insufficient without divine grace.

before God
This phrase underscores the ultimate accountability to God. In the ancient Near Eastern context, being "before God" implies living in the presence of the divine, where one's actions and heart are fully known. Elihu is reminding Job that God's perspective is the ultimate measure of righteousness. This serves as a humbling reminder that human beings, despite their best efforts, are always under the scrutiny of an all-knowing and holy God.

Persons / Places / Events
1. Elihu
A young man who speaks to Job and his friends, offering a different perspective on Job's suffering. He challenges Job's assertions about his righteousness and God's justice.

2. Job
A man of great faith and integrity who undergoes severe trials and questions the justice of his suffering. Job's dialogue with his friends and God forms the core of the Book of Job.

3. God
The ultimate judge and sovereign being, whose justice and righteousness are central themes in the Book of Job. Elihu's speech is meant to defend God's justice.

4. The Friends of Job
Eliphaz, Bildad, and Zophar, who argue that Job's suffering must be due to his sin, representing a traditional view of retributive justice.

5. The Land of Uz
The setting of the Book of Job, a place of ancient wisdom and the backdrop for Job's trials and dialogues.
Teaching Points
Understanding Righteousness
True righteousness is not self-declared but is recognized by God. Elihu challenges Job to consider whether his claim of righteousness is justified before God.

The Nature of Justice
God's justice is perfect and beyond human comprehension. Elihu's question prompts us to reflect on our understanding of divine justice versus human justice.

Humility Before God
Elihu's challenge serves as a reminder to approach God with humility, acknowledging our limitations and the need for His grace.

The Role of Suffering
Suffering is not always a direct result of personal sin. Elihu's speech encourages us to seek a deeper understanding of God's purposes in our trials.

Faith and Trust in God's Character
Trusting in God's character and His ultimate justice is crucial, even when circumstances seem unjust from a human perspective.
Bible Study Questions
1. How does Elihu's challenge to Job in Job 35:2 help us understand the concept of righteousness before God?

2. In what ways does the Book of Job challenge the traditional view of retributive justice, and how can this inform our understanding of suffering?

3. How can we apply the lesson of humility before God in our daily lives, especially when we face trials or feel wronged?

4. What are some practical ways to cultivate trust in God's justice and character, even when we do not understand our circumstances?

5. How do the teachings in Romans 3:23 and Philippians 3:9 help us reconcile our understanding of righteousness with the message in Job 35:2?
Connections to Other Scriptures
Romans 3:23
This verse underscores the universal nature of sin, reminding us that no one is righteous on their own before God, which aligns with Elihu's challenge to Job's claim of righteousness.

Isaiah 64:6
This passage speaks to the inadequacy of human righteousness compared to God's holiness, reinforcing the idea that our own righteousness is insufficient.

Philippians 3:9
Paul speaks of a righteousness that comes from God on the basis of faith, contrasting human efforts with divine grace, which is relevant to understanding true righteousness.
Sermons
An Unjust InferenceW.F. Adeney Job 35:2
Elihu's Third Speech: the Profit of GodlinessE. Johnson Job 35:1-16
People
Elihu, Job
Places
Uz
Topics
God's, Hast, Judgment, Justice, Reckoned, Righteousness, Sayest, Seem, Thinkest
Dictionary of Bible Themes
Job 35:1-3

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Library
Questions which Ought to be Asked
ELIHU PERCEIVED the great ones of the earth oppressing the needy, and he traced their domineering tyranny to their forgetfulness of God: "None saith, Where is God my Maker?" Surely, had they thought of God they could not have acted so unjustly. Worse still, if I understand Elihu aright, he complained that even among the oppressed there was the same departure in heart from the Lord: they cried out by reason of the arm of the mighty, but unhappily they did not cry unto God their Maker, though he waits …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

Songs in the Night
"But none saith, Where is God my Maker, who giveth songs in the night?"--Job 35:10. ELIHU was a wise man, exceeding wise, though not as wise as the all-wise Jehovah, who sees light in the clouds, and finds order in confusion; hence Elihu, being much puzzled at beholding Job thus afflicted, cast about him to find the cause of it, and he very wisely hit upon one of the most likely reasons, although it did not happen to be the right one in Job's case. He said within himself--"Surely, if men be tried …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 44: 1898

Spurgeon -- Songs in the Night
Charles Haddon Spurgeon was born at Kelvedon, Essex, England, in 1834. He was one of the most powerful and popular preachers of his time, and his extraordinary force of character and wonderful enthusiasm attracted vast audiences. His voice was unusually powerful, clear and melodious, and he used it with consummate skill. In the preparation of his sermons he meditated much but wrote not a word, so that he was in the truest sense a purely extemporaneous speaker. Sincerity, intensity, imagination and …
Grenville Kleiser—The world's great sermons, Volume 8

'Why Should I?'
Thou saidst, What advantage will it be? What profit shall I have, if I be cleansed from my sin? I will answer thee, and thy companions with thee.' (Job xxxv. 3, 4.) In reading these words I have no wish to enter into the controversy between Job and his friends as to the relationship of physical suffering to sin, but to emphasize a certain mental attitude which they indicate, and which often expresses itself in relation to other things. The human mind is so constituted that men will not commit …
T. H. Howard—Standards of Life and Service

The Introduction to the Work with Some General Account of Its Design
. 1, 2.That true religion is very rare, appears from comparing the nature of it with the lives and characters of men around us.--3. The want of it, matter of just lamentation.--4. To remedy this evil is the design of the ensuing Treatise.--5, 6. To which, therefore, the Author earnestly bespeaks the attention of the reader, as his own heart is deeply interested in it.--7 to 12. A general plan of the Work; of which the first fifteen chapters relate chiefly to the Rise of Religion, and the remaining …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The New Song
Heinrich Suso Job xxxv. 10 O Lord, in my songs I have praised Thee For all that was sweet and was fair; And now a new song would I sing Thee, A song that is wondrous and rare. A song of the heart that is broken, A song of the sighs and the tears, The sickness, the want, and the sadness Of the days of our pilgrimage years. A song of the widows and orphans, Of the weary and hungry and sad-- Loud praise of the will Thou has broken, The will of the young and the glad. A song of the outcasts and martyrs, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Whether the Motive of Anger is Always Something done against the one who is Angry?
Objection 1: It would seem that the motive of anger is not always something done against the one who is angry. Because man, by sinning, can do nothing against God; since it is written (Job 35:6): "If thy iniquities be multiplied, what shalt thou do against Him?" And yet God is spoken of as being angry with man on account of sin, according to Ps. 105:40: "The Lord was exceedingly angry with His people." Therefore it is not always on account of something done against him, that a man is angry. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether a Man May Merit Anything from God?
Objection 1: It would seem that a man can merit nothing from God. For no one, it would seem, merits by giving another his due. But by all the good we do, we cannot make sufficient return to God, since yet more is His due, as also the Philosopher says (Ethic. viii, 14). Hence it is written (Lk. 17:10): "When you have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do." Therefore a man can merit nothing from God. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether Beneficence is an Act of Charity?
Objection 1: It would seem that beneficence is not an act of charity. For charity is chiefly directed to God. Now we cannot benefit God, according to Job 35:7: "What shalt thou give Him? or what shall He receive of thy hand?" Therefore beneficence is not an act of charity. Objection 2: Further, beneficence consists chiefly in making gifts. But this belongs to liberality. Therefore beneficence is an act of liberality and not of charity. Objection 3: Further, what a man gives, he gives either as being …
Saint Thomas Aquinas—Summa Theologica

Whether a Human Action is Meritorious or Demeritorious Before God, According as it is Good or Evil?
Objection 1: It would seem that man's actions, good or evil, are not meritorious or demeritorious in the sight of God. Because, as stated above [1202](A[3]), merit and demerit imply relation to retribution for good or harm done to another. But a man's action, good or evil, does no good or harm to God; for it is written (Job 35:6,7): "If thou sin, what shalt thou hurt Him? . . . And if thou do justly, what shalt thou give Him?" Therefore a human action, good or evil, is not meritorious or demeritorious …
Saint Thomas Aquinas—Summa Theologica

Whether Sin is Aggravated by Reason of Its Causing More Harm?
Objection 1: It would seem that a sin is not aggravated by reason of its causing more harm. Because the harm done is an issue consequent to the sinful act. But the issue of an act does not add to its goodness or malice, as stated above ([1736]Q[20], A[5]). Therefore a sin is not aggravated on account of its causing more harm. Objection 2: Further, harm is inflicted by sins against our neighbor. Because no one wishes to harm himself: and no one can harm God, according to Job 35:6, 8: "If thy iniquities …
Saint Thomas Aquinas—Summa Theologica

An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties, …
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man

The Advanced Christian Reminded of the Mercies of God, and Exhorted to the Exercise of Habitual Love to Him, and Joy in Him.
1. A holy joy in God, our privilege as well as our duty.--2. The Christian invited to the exercise of it.--3. By the consideration of temporal mercies.--4. And of spiritual favors.--5. By the views of eternal happiness.--6. And of the mercies of God to others, the living and the dead.--7. The chapter closes with an exhortation to this heavenly exercise. And with an example of the genuine workings of this grateful joy in God. 1. I WOULD now suppose my reader to find, on an examination of his spiritual …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Whether a Man Can Merit Anything from God
Whether a Man can Merit Anything from God We proceed to the first article thus: 1. It seems that a man cannot merit anything from God. No one merits a reward by repaying what he owes to another. But we cannot even fully repay what we owe to God, by all the good that we do. For we always owe him more than this, as the philosopher says in 8 Ethics 14. Hence it is said in Luke 17:10: "when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that …
Aquinas—Nature and Grace

Whether it is Necessary for the Salvation of All, that they Should Believe Explicitly in the Mystery of Christ?
Objection 1: It would seem that it is not necessary for the salvation of all that they should believe explicitly in the mystery of Christ. For man is not bound to believe explicitly what the angels are ignorant about: since the unfolding of faith is the result of Divine revelation, which reaches man by means of the angels, as stated above [2287](A[6]; [2288]FP, Q[111], A[1]). Now even the angels were in ignorance of the mystery of the Incarnation: hence, according to the commentary of Dionysius (Coel. …
Saint Thomas Aquinas—Summa Theologica

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
Hugh Binning—The Works of the Rev. Hugh Binning

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament

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