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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 35:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.The bad words which Elihu charges upon Job, Job 35:2, Job 35:3.
To evince the badness of them he appeals to Job himself, and his own sober thoughts, in the reflection: Thinkest thou this to be right? This intimates Elihu's confidence that the reproof he now gave was just, for he could refer the judgment of it even to Job himself. Those that have truth and equity on their side sooner or later will have every man's conscience on their side. It also intimates his good opinion of Job, that he thought better than he spoke, and that, though he had spoken amiss, yet, when he perceived his mistake, he would not stand to it. When we have said, in our haste, that which was not right, it becomes us to own that our second thoughts convince us that it was wrong. Two things Elihu here reproves Job for: - 1. For justifying himself more than God, which was the thing that first provoked him, Job 32:2. "Thou hast, in effect, said, My righteousness is more than God's," that is, "I have done more for God than ever he did for me; so that, when the accounts are balanced, he will be brought in debtor to me." As if Job thought his services had been paid less than they deserved and his sins punished more than they deserved, which is a most unjust and wicked thought for any man to harbour and especially to utter. When Job insisted so much upon his own integrity, and the severity of God's dealings with him, he did in effect say, My righteousness is more than God's; whereas, though we be ever so good and our afflictions ever so great, we are chargeable with unrighteousness and God is not. 2. For disowning the benefits and advantages of religion because he suffered these things: What profit shall I have if I be cleansed from my sin? Job 35:3. This is gathered from Job 9:30, Job 9:31. Though I make my hands ever so clean, what the nearer am I? Thou shalt plunge me in the ditch. And Job 10:15, If I be wicked, woe to me; but, if I be righteous, it is all the same. The psalmist, when he compared his own afflictions with the prosperity of the wicked, was tempted to say, Verily I have cleansed my heart in vain, Psa 73:13. And, if Job said so, he did in effect say, My righteousness is more than God's (Job 35:9); for, if he got nothing by his religion, God was more beholden to him than he was to God. But, though there might be some colour for it, yet it was not fair to charge these words upon Job, when he himself had made them the wicked words of prospering sinners (Job 21:15, What profit shall we have if we pray to him?) and had immediately disclaimed them. The counsel of the wicked is far from me, Job 21:16. It is not a fair way of disputing to charge men with those consequences of their opinions which they expressly renounce.
II.The good answer which Elihu gives to this (Job 35:4):
"I will undertake to answer thee, and thy companions with thee," that is, "all those that approve thy sayings and are ready to justify thee in them, and all others that say as thou sayest: "I have that to offer which will silence them all." To do this he has recourse to his old maxim (Job 33:12), that God is greater than man. This is a truth which, if duly improved, will serve many good purposes, and particularly this to prove that God is debtor to no man. The greatest of men may be a debtor to the meanest; but such is the infinite disproportion between God and man that the great God cannot possibly receive any benefit by man, and therefore cannot be supposed to lie under any obligation to man; for, if he be obliged by his purpose and promise, it is only to himself. That is a challenge which no man can take up (Rom 11:35), Who hath first given to God, let him prove it, and it shall be recompensed to him again. Why should we demand it, as a just debt, to gain by our religion (as Job seemed to do), when the God we serve does not gain by it?
1.Elihu needs not prove that God is above man; it is agreed by all; but he endeavours to affect Job and us with it, by an ocular demonstration of the height of the heavens and the clouds, Job 35:5. They are far above us, and God is far above them; how much then is he set out of the reach either of our sins or of our services! Look unto the heavens, and behold the clouds. God made man erect, coelumque tueri jussit - and bade him look up to heaven. Idolaters looked up, and worshipped the hosts of heaven, the sun, moon, and stars; but we must look up to heaven, and worship the Lord of those hosts. They are higher than we, but God is infinitely above them. His glory is above the heavens (Psa 8:1) and the knowledge of him higher than heaven, Job 11:8.
2.But hence he infers that God is not affected, either one way or other, by any thing that we do.
(1.)He owns that men may be either bettered or damaged by what we do (Job 35:8): Thy wickedness, perhaps, may hurt a man as thou art, may occasion him trouble in his outward concerns. A wicked man may wound, or rob, or slander his neighbour, or may draw him into sin and so prejudice his soul. Thy righteousness, thy justice, thy charity, thy wisdom, thy piety, may perhaps profit the son of man. Our goodness extends to the saints that are in the earth, Psa 16:3. To men like ourselves we are in a capacity either of doing injury or of showing kindness; and in both these the sovereign Lord and Judge of all will interest himself, will reward those that do good and punish those that do hurt to their fellow-creatures and fellow-subjects. But,
(2.)He utterly denies that God can really be either prejudiced or advantaged by what any, even the greatest men of the earth, do, or can do.
[1.]The sins of the worst sinners are no damage to him (Job 35:6): "If thou sinnest wilfully, and of malice prepense, against him, with a high hand, nay, if thy transgressions be multiplied, and the acts of sin be ever so often repeated, yet what doest thou against him?" This is a challenge to the carnal mind, and defies the most daring sinner to do his worst. It speaks much for the greatness and glory of God that it is not in the power of his worst enemies to do him any real prejudice. Sin is said to be against God because so the sinner intends it and so God takes it, and it is an injury to his honour; yet it cannot do any thing against him. The malice of sinners is impotent malice: it cannot destroy his being or perfections, cannot dethrone him from his power and dominion, cannot disturb his peace and repose, cannot defeat his counsels and designs, nor can it derogate from his essential glory. Job therefore spoke amiss in saying What profit is it that I am cleansed from my sin? God was no gainer by his reformation; and who then would gain if he himself did not?
[2.]The services of the best saints are no profit to him (Job 35:7): If thou be righteous, what givest thou to him? He needs not our service; or, if he did want to have the work done, he has better hands than ours at command. Our religion brings no accession at all to his felicity. He is so far from being beholden to us that we are beholden to him for making us righteous and accepting our righteousness; and therefore we can demand nothing from him, nor have any reason to complain if we have not what we expect, but to be thankful that we have better than we deserve.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
14. Every one, who says many things, is anxious to be always beginning, in his speech, in order, by this very beginning, to keep his hearers in suspense, so that they may be the more attentively silent, the more they expect, as it were, to hear some new thing. But Eliu, finishing one subject, begins another without delay, in order that his loquacity may be continued without limit.
“Elihu therefore spoke these words again.” Everyone who says many things is always anxious to begin his speech once again, in order … to keep his hearers in suspense, so that they may be the more attentively silent, the more they expect, as it were, to hear some new thing. But Elihu, finishing one subject, begins another without delay, in order that his loquacity may be continued without limit by beginnings being constantly joined. It follows, “Does your thought seem right to you, that you said, I am more righteous than God?” Everyone observes, who reads the text of the history, that blessed Job did not say that he was more righteous than God. But he says, “Let him put forth equity against me, and my judgment shall come to victory.” Examining his life without knowing the reasons of his smiting, as has been often observed, Job believed that he was scourged for the sake of washing away his sins and not the increasing of his merits. He was therefore confident that his judgment would come to victory, because he found in himself no fault for which he deserved to be smitten. This indeed the Lord also said of him to the devil, “You have moved me against him, to afflict him without cause.” What had Job sinned then, by speaking in this way, who unknowingly agreed in these words with the divine and secret sentence on himself? Or what harm is there, if, in the judgment of people, our words differ on the surface from the exactness of truth, when, in that on which they turn in the heart, they are closely joined to and agree with it? The ears of people consider our words to be such as they sound outwardly, but the divine judgments hear them as they are uttered from our inmost heart.
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Summary
Job 35:1 serves as a concise yet pivotal transitional marker, signaling the continuation of Elihu's third major discourse within the Book of Job. This verse, though brief, underscores the ongoing attempt to grapple with the profound questions of divine justice and human suffering, positioning Elihu's subsequent arguments as a crucial theological bridge between the exhaustive debates of Job and his friends and the ultimate, authoritative revelation from God Himself.
Context
Literary Context
This verse is strategically placed following Elihu's initial lengthy introduction and two prior discourses (Job 32-34). Having patiently listened to the exhaustive and often circular arguments between Job and his three friends, Eliphaz, Bildad, and Zophar, Elihu felt compelled to interject. His indignation was kindled because he perceived flaws in the reasoning of both Job, who claimed innocence and questioned God's justice, and the friends, who rigidly asserted that suffering was always a direct result of sin. Job 35:1 explicitly states that Elihu "spake moreover," indicating that this is not a new beginning but a continuation and deepening of his theological argument, building upon his previous points concerning God's greatness and the purpose of suffering. His speeches serve as a vital narrative and theological interlude, preparing the reader for the climactic appearance of the Lord who speaks from the whirlwind.
Historical & Cultural Context
The Book of Job is a masterpiece of ancient Near Eastern wisdom literature, a genre that grappled with life's profound questions, particularly the problem of evil and suffering, and the nature of divine justice. In this cultural setting, respect for elders and established wisdom was paramount, which explains Elihu's initial restraint (as a younger man) before speaking (as seen in Job 32:6-7). Debates were a common form of intellectual and legal discourse, often following established rhetorical patterns. The prevailing cultural understanding of divine retribution—that righteousness led to prosperity and wickedness to suffering—forms the backdrop against which Job's inexplicable suffering challenges the conventional wisdom. Elihu's contribution, while still rooted in the assumption of God's justice, attempts to offer a more nuanced perspective on how God works, moving beyond a simplistic cause-and-effect model prevalent in his society.
Key Themes
Job 35:1, despite its brevity, contributes to several overarching themes in the Book of Job. Firstly, it highlights the continuation of the theological dialogue, emphasizing that the search for understanding God's ways is an ongoing process, not easily resolved by human wisdom alone. Secondly, it reinforces Elihu's unique voice and perspective, which differs from both Job's self-defense and the friends' rigid dogma. Elihu introduces concepts like suffering as discipline, a means of drawing one closer to God, or even a preventative measure against greater sin, themes that resonate with later biblical teachings (e.g., Hebrews 12:5-11). Thirdly, Elihu's entire discourse, initiated and continued by this verse, functions as a preparation for divine intervention. His arguments, while not fully comprehensive, begin to elevate the discussion beyond human limitations, pointing towards the unsearchable greatness of God, thereby setting the stage for the Lord's direct revelation in Job 38, which ultimately silences all human arguments.
Exposition and Analysis
Key Word Analysis
The name itself is significant, meaning "My God is He" or "He is my God." This etymology subtly underscores Elihu's central theme: a passionate defense of God's righteousness and sovereignty in the face of human questioning and suffering. His very name suggests a theological conviction that God is the ultimate arbiter and source of truth, aligning with his role in the narrative as one who speaks on behalf of God's character.
While often translated "answered" or "responded," this verb here carries the sense of "resumed speaking" or "continued to speak." It indicates that Elihu is not introducing an entirely new topic but is building upon and elaborating on his preceding arguments. It signifies a continuation of his discourse, reinforcing that his current speech is part of a larger, coherent theological presentation rather than a fresh start. The nuance of "responding" also implies he is addressing the points made by Job and his friends.
This is a primitive root verb meaning "to say" and is used with great latitude in Hebrew. In this context, it serves as a standard introductory particle for direct speech, signaling that Elihu's subsequent words are about to be presented. It emphasizes the verbal nature of his continued discourse, preparing the reader for the content of his address.
Verse Breakdown
"¶ Elihu spake moreover,"
This initial clause, marked by the KJV's paragraph symbol, clearly identifies the speaker as Elihu and signifies a continuation of his discourse. The "moreover" (from the Hebrew ʻânâh') emphasizes that this is not a new beginning but a resumption and deepening of his prior arguments, indicating that the narrative is progressing to the next segment of his theological contribution.
"and said,"
This is a standard introductory phrase in biblical narrative, signaling that direct speech will follow. It prepares the reader for Elihu's ensuing theological points, setting the stage for the content of his third discourse which immediately follows this verse, transitioning from the narrative introduction to the actual words spoken.
Literary Devices
Job 35:1 functions primarily as a Transitional Marker. Its brevity and directness serve to shift the narrative focus back to Elihu, indicating that his discourse is resuming and deepening after a brief narrative interlude. It acts as a Framing Device, clearly delineating the beginning of Elihu's third set of arguments, separating it from the preceding dialogue and preparing the reader for the content that follows. The use of "spake moreover" implies Repetition in the sense that Elihu has spoken before and is continuing that pattern, reinforcing his persistent desire to articulate his perspective and move the debate forward. While simple, this verse effectively manages the flow of the complex, multi-speaker dialogue in the Book of Job.
Theological and Thematic Connections
While a brief transitional verse, Job 35:1 contributes to the overarching theological discourse by highlighting the persistent human struggle to comprehend divine justice and the multifaceted nature of God's interaction with humanity. Elihu's continued speech emphasizes that God's ways are often beyond human full comprehension, yet He remains just and sovereign. His arguments, even if not entirely perfect, serve to elevate the conversation from a simplistic retribution theology to a more nuanced understanding of God's purposes in suffering, including discipline, purification, and revelation. The verse implicitly underscores the necessity of seeking deeper wisdom and humility when confronting life's profound mysteries, ultimately pointing towards God as the ultimate source of all truth and understanding.
Reflection and Application
Job 35:1, though merely a narrative bridge, invites us to reflect on the ongoing pursuit of truth and the importance of listening to diverse perspectives, even when grappling with profound and painful questions. Elihu's persistence in speaking "moreover" suggests that sometimes, a fresh voice or a deeper articulation is needed to move beyond impasses and to gain a more comprehensive understanding of divine truth. It encourages us to be patient and discerning listeners, not quickly dismissing arguments, but always testing them against a robust understanding of God's character as revealed in Scripture. In our own lives, when confronted with suffering or complex theological questions, this verse subtly reminds us that the journey toward understanding is often iterative, requiring humility, perseverance, and a willingness to consider perspectives that challenge our preconceived notions, ultimately seeking wisdom from God, who is the ultimate source of all knowledge.
Questions for Reflection
FAQ
Why is Elihu's speech, marked by this verse, considered important in the Book of Job?
Elihu's speech is crucial because it serves as a theological bridge between the limited perspectives of Job and his friends and the ultimate divine revelation. While not infallible, Elihu introduces a more nuanced understanding of suffering, suggesting it can be disciplinary, preventative, or a means to draw one closer to God, rather than solely punitive. He elevates the discussion by emphasizing God's absolute sovereignty and wisdom, preparing Job (and the reader) for the direct encounter with God in Job 38. His arguments help to move the narrative beyond the deadlock of human reasoning, pointing to a greater, inscrutable divine purpose.
Does Elihu represent God's final word or the definitive answer to Job's suffering?
No, Elihu does not represent God's final word. While his arguments are more sophisticated than those of Job's friends and contain elements of truth, they are still human attempts to explain divine mysteries. The ultimate and definitive answer comes directly from God Himself in Job 38-41, speaking out of the whirlwind. Elihu's role is to set the stage, to humble Job, and to elevate the discussion to a point where God's direct intervention becomes both necessary and impactful. His speeches are a significant part of the theological progression, but they are not the culmination of the book's message.
Christ-Centered Fulfillment
While Job 35:1 is a simple transitional verse, Elihu's entire discourse, which this verse continues, points forward to the ultimate revelation of God's wisdom and justice found in Jesus Christ. Elihu's name, meaning "My God is He," subtly foreshadows Christ, who is God incarnate, the definitive "He is my God" in human form. Elihu attempts to explain God's righteousness and the purpose of suffering, but it is in Christ that we find the full and perfect answer to the problem of suffering and the mystery of God's ways. The cross of Christ, where the innocent Son of God suffered for the sins of humanity, provides the ultimate vindication of God's justice and love, a truth far beyond the scope of Elihu's wisdom. Through Christ, God's unsearchable judgments and inscrutable ways (as described in Romans 11:33) are made manifest and comprehensible, offering not just an explanation for suffering but a pathway to redemption and eternal life. Jesus, as the Wisdom of God personified, is the true answer to Job's cry and the ultimate fulfillment of all human longing for divine understanding.