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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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“He said, you do not like what is virtuous.” Elihu says that holy Job had a wrong opinion about God, and these words are gathered from his reflections, because God is offended by this fact, as Job ascribes to him the errors of others. “What advantage will you get if I sin?” This concept is even more evident in another passage, “What advantage did I get from not committing sin?” That is, What else would I have suffered because of the iniquity of my actions, if I received such misfortunes after my dedication to virtue? “I will answer you and your friends with you.” Since your friends taught you to agree with a wrong opinion about the judgments of God, so that you think to be righteous. Whereas God is unjust, now I will take care to answer in order to confute you and them.
In his former saying, he mentioned culpable words, as if those of blessed Job, and derived from them matter for his remarks. But, in the words which follow, he examines, with great acuteness, that, which he craftily invented as matter to speak upon. And the sentiments which follow are powerful, but are not applicable to the character of blessed Job; and the shafts of this reproof strike him the less, the more unjustly they are launched against him.
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Summary
Job 35:4 presents Elihu's confident and pivotal declaration, where he asserts his intention to provide a definitive and superior answer not only to Job's profound laments and self-justifications but also to the inadequate arguments put forth by Job's three companions. This verse serves as Elihu's bold opening statement, positioning himself as a divinely insightful arbiter who believes he possesses a clearer understanding of God's justice, sovereignty, and the true nature of human suffering than any previous speaker. It sets the stage for his extensive discourse, which aims to reconcile God's righteousness with the perplexing reality of Job's inexplicable pain.
Context
Literary Context
Job 35:4 is situated within Elihu's extended monologue, which spans from Job 32 through Job 37. Having patiently—or perhaps impatiently—listened to the protracted and circular arguments between Job and his three friends, Eliphaz, Bildad, and Zophar, Elihu finally erupts in anger, expressing frustration with all parties. He criticizes Job for seemingly justifying himself rather than God, and the friends for failing to provide a satisfactory theological explanation for Job's suffering, despite their condemnation. This particular verse, "I will answer thee, and thy companions with thee," serves as Elihu's explicit declaration of intent, signaling a new phase in the dialogue where he promises to offer a superior and more accurate perspective on divine justice and human righteousness, setting himself apart from the previous speakers.
Historical & Cultural Context
The Book of Job is set in the land of Uz, a location likely situated east of Palestine, suggesting a non-Israelite, patriarchal context. The cultural backdrop is one where wisdom literature flourished, and profound questions about suffering, divine justice, and the nature of God were debated within a communal setting. The "companions" (rêaʻ) of Job, like the patriarchs, would have been respected elders or wise men, engaging in a formal, albeit impassioned, theological discourse. Elihu, though younger, asserts his right to speak, perhaps challenging the traditional deference to age, based on his conviction of divine inspiration. The expectation of an "answer" (from the root shûwb, implying a turning back or a definitive response) in such a debate was not merely a retort but a comprehensive, authoritative declaration meant to resolve the intellectual and spiritual dilemma at hand, reflecting the high stakes of their theological wrestling.
Key Themes
Elihu's intervention, initiated by this verse, introduces several key themes that permeate his discourse. Foremost is the theme of Divine Justice and Human Understanding, as Elihu attempts to correct what he perceives as Job's flawed understanding of God's justice and the friends' inadequate explanations. He posits that God is greater than human comprehension and that His actions, even those that bring suffering, are always just and purposeful, often serving to refine or instruct. Another significant theme is Elihu's Authority and Insight, as he presents himself as having a superior understanding, capable of answering not only Job but also his companions, who have failed to convince Job or truly explain his plight. This confidence stems from his belief in being divinely inspired, as hinted at in Job 32:8. Finally, the verse underscores the Nature of Dialogue and Debate itself within the book, highlighting how different human perspectives grapple with profound theological questions, with Elihu's intervention signifying a new and more direct challenge to Job's arguments, particularly his assertion that righteousness brings no advantage (as seen in Job 34:9).
Exposition and Analysis
Key Word Analysis
This primitive root, often meaning "to turn back," "to return," or "to retreat," is used here in an idiomatic sense to mean "to answer (again)" or "to respond). In this context, Elihu's declaration "I will answer" signifies his intention to provide a definitive and comprehensive response that turns the debate in a new direction, offering what he believes to be a conclusive argument. It implies not just a simple reply, but a turning of the tide in the discussion, a re-presentation of truth.
This noun refers to an "associate" or "friend," often in a close relationship. Here, it specifically denotes Job's three friends—Eliphaz, Bildad, and Zophar. By including them, Elihu indicates that his critique and the "answer" he intends to provide are directed not only at Job's arguments but also at the collective failure of his friends to offer satisfactory counsel or theological insight. He sees their arguments as equally flawed or incomplete, necessitating his own intervention for all parties involved.
Verse Breakdown
"I will answer thee"
This clause establishes Elihu's direct and personal engagement with Job. It highlights Elihu's self-appointed role as the one who will finally provide a satisfactory theological explanation for Job's suffering and God's justice, directly addressing Job's complaints and challenges to God's character. It implies a promise of clarity and resolution from Elihu's perspective, marking a shift from the previous, unproductive exchanges.
"and thy companions with thee"
This second clause expands the scope of Elihu's intended discourse. He is not merely correcting Job but also implicitly critiquing the arguments of Job's three friends. This indicates Elihu's belief that their counsel was also deficient, failing to adequately address Job's plight or to properly defend God's character, thus necessitating his own intervention to set the record straight for all involved in the debate.
Literary Devices
The verse employs Direct Address and Assertion. Elihu directly addresses Job ("thee") and his friends ("thy companions"), creating an immediate and confrontational tone. This directness underscores Elihu's confidence and his intention to take a central role in the debate. The statement "I will answer" is a strong Assertion, signaling Elihu's self-assuredness and his conviction that he possesses a superior understanding or insight that has been lacking in the previous exchanges. This assertive declaration functions as a Proleptic Statement, foreshadowing the extensive and detailed arguments Elihu is about to unfold, positioning himself as the one who will bring resolution or, at least, a new, divinely-informed perspective to the seemingly intractable problem of Job's suffering.
Theological and Thematic Connections
Job 35:4, as Elihu's declaration, points to the profound human desire for answers in the face of suffering and theological perplexity. While Elihu positions himself as the one capable of providing these answers, his words ultimately serve as a human attempt to grapple with divine mysteries, foreshadowing the ultimate revelation of God's own wisdom. The verse underscores the theme that human wisdom, even when well-intentioned, is limited in fully comprehending the vastness of God's ways and His justice. It highlights the tension between human reasoning and divine sovereignty, preparing the reader for the moment when God Himself will speak, providing the only truly definitive answer.
Reflection and Application
Elihu's bold declaration in Job 35:4 serves as a powerful reminder of our human inclination to seek and offer definitive answers, especially concerning complex theological matters like suffering and divine justice. It challenges us to reflect on the source of our own wisdom and the humility with which we approach God's inscrutable ways. While Elihu was confident in his understanding, the narrative arc of Job ultimately reveals that true answers come from God alone, not from human speculation. This verse, therefore, prompts us to cultivate a posture of intellectual and spiritual humility, recognizing the limits of our own comprehension and the vastness of God's wisdom. It encourages us to listen carefully, speak thoughtfully, and, most importantly, to always turn to God's revealed truth as the ultimate source of understanding, rather than relying solely on human reasoning or experience, however profound.
Questions for Reflection
FAQ
Did Elihu truly have the "answer" for Job's suffering?
While Elihu was confident that he possessed a superior understanding and could provide the definitive "answer" to Job and his companions, the biblical narrative suggests that his perspective, while containing elements of truth about God's greatness and sovereignty, was still a human attempt to explain divine mysteries. Elihu correctly identified Job's self-righteousness and the friends' flawed accusations, but he did not fully grasp the unique nature of Job's test or the depth of God's purposes. The ultimate and truly definitive answer comes not from Elihu, but from God Himself, who speaks to Job out of the whirlwind in Job 38:1, revealing His unsearchable wisdom and power, and humbling both Job and his human counselors. Thus, Elihu's "answer" was a significant, but not the final, word.
Christ-Centered Fulfillment
Elihu's assertion in Job 35:4, "I will answer thee, and thy companions with thee," finds its ultimate fulfillment and transcendence in the person of Jesus Christ. While Elihu, a human, claimed to possess the wisdom to resolve the profound questions of suffering and divine justice, it is Christ alone who embodies the perfect wisdom of God and provides the definitive answer to humanity's deepest spiritual dilemmas. The New Testament reveals that God, who "at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son" (Hebrews 1:1-2). Jesus is not merely a spokesman for God, but God Himself, the very Word made flesh (John 1:14). In Him are "hid all the treasures of wisdom and knowledge" (Colossians 2:3), making Him the ultimate "answer" to the human condition, to suffering, and to the mystery of God's ways. Unlike Elihu, whose understanding was limited, Jesus fully reveals the Father (John 1:18), offering not just explanations, but salvation and reconciliation, truly answering the cries of humanity for justice, meaning, and relationship with God. He is the divine wisdom and power of God, who alone can truly "answer" all our questions and meet our deepest needs (1 Corinthians 1:24).