Job 35:2

KJV

Thinkest thou this to be right, [that] thou saidst, My righteousness [is] more than God's?

KJV (with Strong's)

Thinkest {H2803} thou this to be right {H4941}, that thou saidst {H559}, My righteousness {H6664} is more than God's {H410}?

Complete Jewish Bible

"Are you so convinced you are right, that you say, 'I am more just than God'?

Berean Standard Bible

“Do you think this is just? You say, ‘I am more righteous than God.’

American Standard Version

Thinkest thou this to be thy right, Or sayest thou, My righteousness is more than God’s,

Commentary

### SUMMARY
Job 35:2 presents Elihu's sharp and direct challenge to Job, accusing him of implicitly claiming his own righteousness surpasses God's. This verse encapsulates Elihu's perception that Job's persistent self-justification and questioning of divine justice amount to an arrogant assertion of moral superiority over the Almighty, setting the stage for Elihu's subsequent arguments regarding God's transcendence, justice, and the proper human posture of humility.

### CONTEXT
* **Literary Context:** This verse initiates Elihu's third speech (Job 35:1-16), a pivotal moment in the dialogue following the failure of Job's three friends to silence or convince him. Elihu, introduced in [Job 32:6](/job/32-6 "Job 32:6 - Elihu's Introduction"), positions himself as a younger, more objective voice, claiming to speak with divine insight to correct what he perceives as Job's errors in judgment and speech concerning God's justice. Job has repeatedly asserted his innocence and questioned why he, a righteous man, is suffering profoundly. Elihu interprets Job's lamentations and unwavering [assertions of his own integrity](/job/27-6 "Job 27:6 - Job 27:6 - Job's Integrity") in the face of suffering as a veiled claim that his own moral standing is somehow superior to God's justice, or that God is indifferent to human morality. Elihu’s opening question is designed to expose what he sees as the logical, albeit unstated, conclusion of Job’s arguments.

* **Historical & Cultural Context:** The book of Job is set within the broader framework of ancient Near Eastern wisdom literature, which frequently grappled with questions of divine justice, human suffering, and the nature of righteousness. In this cultural milieu, suffering was often directly correlated with sin, a concept known as the retribution principle. While Job's friends rigidly adhere to this principle, Job himself challenges it, creating a theological crisis. Elihu, though young, operates within this same theological landscape but attempts to offer a more nuanced perspective than the older friends, emphasizing God's transcendence, His incomprehensibility, and the pedagogical purpose of suffering, rather than solely punitive. The debate reflects a deep cultural preoccupation with understanding the divine-human relationship and the moral order of the cosmos.

* **Key Themes:**
* **Human vs. Divine Righteousness:** The core tension of the book, where finite human understanding of justice struggles to grasp God's infinite, perfect righteousness. Elihu believes Job has blurred this line by implicitly suggesting his own moral integrity is superior to God's dealings. This theme is foundational to understanding the entire book, as seen in Job's initial confession of God's sovereignty in [Job 1:21](/job/1-21 "Job 1:21 - Job's Submission") and his later desperate pleas for vindication, which Elihu misinterprets.
* **The Danger of Self-Justification:** Elihu interprets Job's unwavering insistence on his innocence as a form of pride or self-righteousness. He argues that Job's intense focus on his own blamelessness has led him to implicitly challenge God's character and actions, a common spiritual pitfall for those who suffer unjustly, as explored in passages like [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before a Fall").
* **God's Sovereignty and Incomprehensibility:** A pervasive theme throughout Job, particularly emphasized by Elihu and later by God Himself in [Job 38](/job/38 "Job 38 - God's First Speech"). Elihu asserts that God's ways are beyond human comprehension and that humanity is in no position to judge or question the Almighty. This underscores the vast chasm between human wisdom and divine wisdom, which is a core message of the wisdom literature.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Right (Hebrew, _tzedeq'_):** This word (צֶדֶק), translated as "right" or "righteousness," is central to the book of Job, appearing frequently to denote moral and ethical uprightness, justice, and conformity to a divine standard. In Elihu's accusation, he uses it to challenge Job's claim of personal rectitude, suggesting that Job's insistence on his own *tzedeq* is leading him to implicitly accuse God of injustice. It carries the weight of legal and moral blamelessness, making Elihu's charge particularly severe.
* **More (Hebrew, _yeter'_):** The Hebrew term (יֶתֶר) signifies "abundance," "superiority," "advantage," or "remainder." Elihu's use of this word is crucial, as he perceives Job's complaints as an assertion that Job's own moral standing or understanding of justice is somehow superior to God's. While Job never explicitly states this, Elihu interprets Job's persistent self-justification and questioning of divine action as an implicit claim of moral advantage over God, a profound theological transgression in his view.

#### Verse Breakdown
* **"Thinkest thou this to be right":** Elihu opens with a sharp rhetorical question, directly challenging Job's perspective and the logical implications of his words. He is not asking for Job's opinion but rather asserting that Job's stance is fundamentally flawed and morally incorrect in Elihu's view. This sets a confrontational tone, typical of Elihu's speeches, immediately putting Job on the defensive.
* **"[that] thou saidst":** This phrase indicates Elihu's interpretation of Job's previous statements. Job may not have explicitly uttered the words that follow, but Elihu believes that Job's laments, his persistent assertions of innocence, and his questioning of God's justice logically lead to this conclusion. Elihu is holding Job accountable not just for his direct words but for the perceived underlying attitude and implication of his arguments.
* **"My righteousness [is] more than God's?":** This is the core accusation. Elihu suggests that Job's intense focus on his own blamelessness in the face of suffering has led him to a blasphemous conclusion: that his own moral integrity or sense of justice surpasses God's. It's an accusation of profound spiritual arrogance, implying Job believes he understands justice better than the Almighty, or that God has somehow failed to uphold a standard that Job himself embodies.

#### Literary Devices
Elihu employs a **Rhetorical Question** to challenge Job's perceived arrogance, not seeking an answer but rather making a forceful assertion about the impropriety of Job's stance. This question is laden with **Hyperbole**, as Elihu exaggerates Job's position to highlight what he considers its blasphemous implications; Job never explicitly claimed his righteousness was greater than God's, but Elihu interprets his words to imply this. There is also an element of **Irony**, as Job, who genuinely strives for righteousness and is declared blameless by God at the outset, is now accused of self-righteousness by Elihu. Elihu's speech also demonstrates **Argumentation by Implication**, where he deduces a conclusion from Job's words that Job himself might not have intended, but which Elihu believes is the logical outcome of Job's persistent complaints.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 35:2 encapsulates a critical theological tension within the book: the vast, often incomprehensible, disparity between human understanding of justice and God's perfect, transcendent righteousness. Elihu's accusation, though perhaps a misrepresentation of Job's heart, highlights the human tendency to measure God by our limited standards, especially when suffering. It challenges us to consider whether our complaints or self-justifications ever subtly imply that we possess a superior moral compass or a clearer understanding of "right" than the Almighty. Ultimately, the verse serves as a profound reminder of the necessity of humility before a God whose ways are infinitely higher than our own, and whose justice is beyond human reproach.

* [Psalm 51:4](/psalm/51-4 "Psalm 51:4 - Against You Only Have I Sinned")
* [Romans 9:20](/romans/9-20 "Romans 9:20 - Who Are You to Reply to God?")
* [Isaiah 45:9](/isaiah/45-9 "Isaiah 45:9 - Woe to Him Who Strives with His Maker")

### REFLECTION AND APPLICATION
Job 35:2 serves as a timeless mirror, prompting us to examine our own attitudes when faced with life's profound difficulties or perceived injustices. In moments of intense suffering or confusion, it is natural to question, but this verse cautions against allowing our questioning to morph into an implicit judgment of God's character or a subtle assertion of our own moral superiority. It encourages a posture of profound humility, recognizing that God's wisdom, justice, and sovereign plan far exceed our finite comprehension. True spiritual maturity involves trusting God's goodness even when His ways are inscrutable, and resisting the temptation to believe our own sense of "right" is the ultimate standard. This verse calls us to surrender our limited perspective to His infinite one, fostering a spirit of reverent submission rather than self-righteous complaint.

#### Questions for Reflection
* **In what ways might my own complaints or questions about suffering subtly imply a judgment of God's justice?**
* **How can I cultivate a deeper sense of humility when I don't understand God's actions in my life?**
* **What does it mean to trust God's righteousness even when my circumstances seem to contradict it?**
* **Am I ever tempted to believe my own moral standing gives me the right to dictate how God should act?**

### FAQ

**Did Job actually say his righteousness was "more than God's"?**

Answer: No, Job never explicitly uttered these exact words. Elihu's statement in [Job 35:2](/job/35-2 "Job 35:2 - Elihu's Accusation of Job") is an interpretation, or perhaps an exaggeration, of Job's persistent self-justification and his strong assertions of innocence in the face of immense suffering. Job repeatedly declared his blamelessness and questioned why a righteous man like himself was enduring such calamity (e.g., [Job 27:6](/job/27-6 "Job 27:6 - Job 27:6 - Job's Integrity")). Elihu, however, perceived these laments and defenses as implicitly challenging God's justice and suggesting that Job's own moral standard was somehow superior to God's dealings. It reflects a common interpretive leap in theological debates, where one party attributes a logical conclusion to another's statements, even if not explicitly stated.

**What is the significance of Elihu's role in the book of Job?**

Answer: Elihu, introduced in [Job 32:6](/job/32-6 "Job 32:6 - Elihu's Introduction"), enters the debate after Job's three friends have exhausted their arguments and failed to convince Job. He positions himself as a younger, more objective voice, claiming to have fresh insight from God. Elihu's speeches (chapters 32-37) serve several purposes: he critiques both Job (for his self-righteousness and challenging God) and the three friends (for their inability to answer Job effectively). He emphasizes God's transcendence, His justice, and His use of suffering as a means of instruction and purification, rather than solely as punishment for sin. While he shares some theological common ground with the friends (e.g., God is just), his unique contribution lies in his focus on God's incomprehensibility and the pedagogical purpose of suffering, setting the stage for God's direct intervention in [Job 38](/job/38 "Job 38 - God's First Speech").

**How does this verse relate to the broader theme of human suffering and divine justice?**

Answer: Job 35:2 directly confronts the core tension of the book of Job: how a just God can allow a righteous person to suffer. Elihu's accusation highlights the danger of human pride and the temptation to judge God based on our limited understanding of justice. The verse forces the reader to grapple with the vast chasm between finite human comprehension and infinite divine wisdom. It underscores that while suffering is real and painful, our response should not be to accuse God or elevate our own sense of justice above His. Instead, it points to the need for humility and trust in God's ultimate righteousness, even when His ways are mysterious, a theme powerfully affirmed by God's own speeches later in the book (e.g., [Job 40](/job/40 "Job 40 - God's Challenge to Job")).

### CHRIST-CENTERED FULFILLMENT
While Job 35:2, spoken by Elihu, critiques Job's perceived self-righteousness, it inadvertently points to the profound need for a righteousness that is truly "more than God's" in a different sense: a perfect righteousness that could stand before God without blemish. Job, in his human frailty, could only assert his own relative blamelessness, but even that was interpreted as a challenge to divine justice. The ultimate fulfillment of true righteousness is found in Jesus Christ, who alone lived a life of absolute perfection, fulfilling all righteousness (as seen in [Matthew 3:15](/matthew/3-15 "Matthew 3:15 - Jesus Fulfills All Righteousness")). He is the only one whose "righteousness" was indeed "more" than any human could achieve, not in a competitive sense against God, but as the very embodiment of God's perfect standard. Furthermore, Christ's suffering, unlike Job's, was truly innocent and redemptive, for He "knew no sin, that we might become the righteousness of God in Him" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). Thus, what Elihu wrongly accused Job of, Christ perfectly accomplished: He provided a righteousness that is imputed to believers, making us righteous in God's sight, not through our own flawed efforts but through His perfect sacrifice, a truth beautifully articulated in [Philippians 3:9](/philippians/3-9 "Philippians 3:9 - Righteousness Through Christ").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 12:36

But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

Matthew 12:37

For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

Job 10:7

Thou knowest that I am not wicked; and [there is] none that can deliver out of thine hand.

Job 16:17

¶ Not for [any] injustice in mine hands: also my prayer [is] pure.

Job 27:2

[As] God liveth, [who] hath taken away my judgment; and the Almighty, [who] hath vexed my soul;

Job 27:6

My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I live.

Job 9:17

For he breaketh me with a tempest, and multiplieth my wounds without cause.