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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
Two Centuries of 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.
If you look at the heavens and contemplate the clouds, you will understand that you sinned. And what do you need to do? It is necessary that you approach the high priest and implore him to offer a victim for you. “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the expiation of our sins.” If you will do this, you will dissolve your numerous sins. And for those irremediable sins from which we cannot be cured, Jesus Christ came from heaven to cure what was irremediable, and so that it might happen that “blessed are they whose transgressions are forgiven and whose sins are covered.”
These words mean, you will do no wrong to him, and you will not be more useful to him by being righteous. In fact, he said, “If I have sinned, what shall I be able to do?” What shall I do to you? Elihu says, Why did you say that? Does God care about the fact that you sinned, as if he is the victim of an injustice or as if he is suffering damage?
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Summary
Job 35:7, articulated by Elihu, serves as a profound rhetorical challenge to Job's self-justifying laments, asserting God's absolute and inherent self-sufficiency and independence from all human action. Elihu argues that human righteousness, while morally imperative and beneficial for individuals and society, does not augment God's intrinsic glory, power, or being, nor does human sin diminish Him. This verse powerfully underscores the infinite qualitative distinction between the finite creature and the infinite Creator, emphasizing that God's justice and dealings are never motivated by a need to receive anything from His creation.
Context
Literary Context
Job 35:7 is situated within Elihu's third discourse, which spans Job 35:1-16. Elihu, the youngest and most articulate of Job's interlocutors, positions himself as a divinely inspired mediator, aiming to correct both Job's perceived self-righteousness and the inadequate theological frameworks of the three friends. Unlike Eliphaz, Bildad, and Zophar, who often accuse Job of specific hidden sins, Elihu's primary objective is to vindicate God's character, wisdom, and justice, even when His ways appear inscrutable to human understanding. In the preceding verses (Job 35:1-3), Elihu directly confronts Job's complaint that his blamelessness has yielded no discernible advantage, implying God is indifferent or unresponsive to human piety. Verse 7 specifically addresses and refutes this transactional mindset by highlighting God's inherent independence, thereby laying the theological groundwork for Elihu's subsequent arguments regarding God's sovereign justice and His benevolent, though often mysterious, engagement with humanity.
Historical & Cultural Context
The book of Job is set in the ancient Near East, a region characterized by diverse religious beliefs concerning the interaction between deities and humanity. Many ancient cultures conceived of their gods as dependent on human worship, sacrifices, and obedience for their sustenance, power, or even their very existence. In such a transactional worldview, human actions could directly influence a deity's status, favor, or even survival. Elihu's declaration in Job 35:7 stands in stark contrast to these prevalent ancient Near Eastern perspectives, asserting a radically different understanding of the divine. The God of Israel, as revealed throughout the Old Testament, is uniquely self-existent (aseity) and not reliant on human contributions or external validation. This concept of divine independence distinguishes the God of Abraham, Isaac, and Jacob from the anthropomorphic and often needy deities of surrounding polytheistic cultures, emphasizing His singular and transcendent nature.
Key Themes
This verse profoundly contributes to several pivotal themes within the book of Job and broader biblical theology. Foremost is the theme of God's Absolute Self-Sufficiency (Aseity). Elihu's rhetorical questions underscore that God lacks nothing and gains nothing from human actions, whether righteous or wicked. This directly challenges Job's transactional thinking about divine justice and the perceived "profit" of piety. Secondly, it highlights Human Insignificance (in relation to God's essence). While human actions are profoundly significant for individuals, their communities, and in God's redemptive plan, they do not impact God's intrinsic being or glory. Our righteousness is for our own benefit and for glorifying God, not as a means to "give" Him something He needs or lacks. This theme resonates with other biblical affirmations of God's independence, such as Psalm 50:12. Thirdly, the verse informs the Nature of Divine Justice. Elihu attempts to explain that God's justice operates on a plane far above human transactional thinking. God does not reward or punish based on a need to receive from humanity, but according to His righteous character and sovereign will, as perfectly encapsulated in Deuteronomy 32:4.
Exposition and Analysis
Key Word Analysis
This primitive root, meaning "to give, put, make, appoint," is employed here to imply a contribution, offering, or bestowal. Elihu's rhetorical question, "what givest thou him?", challenges the notion that human righteousness could be a gift or offering that God needs or benefits from in a way that alters His inherent being or status. It highlights the theological absurdity of a finite creature "giving" something essential to the infinite, self-existent Creator. The verb emphasizes the act of providing something to another.
Meaning "to take, receive, get, seize," this verb further emphasizes the transactional aspect of the relationship Elihu is refuting. The phrase "what receiveth he of thine hand?" directly questions any idea that God is a recipient of human actions in a way that fulfills a deficiency in Him. It underscores God's complete independence and self-sufficiency, negating any human capacity to provide something God lacks or to make Him more complete or glorious than He already is.
While literally referring to the physical appendage, yâd frequently functions metaphorically in Hebrew to represent power, agency, capability, effort, or possession. "Of thine hand" thus signifies human effort, action, or capability. Elihu's question uses this imagery to forcefully assert that nothing produced by human effort or righteousness can be "received" by God as if He were in need or could be improved by it. It points to the futility of attempting to provide for the One who provides all things.
Verse Breakdown
"If thou be righteous, what givest thou him?"
Elihu posits a hypothetical scenario where Job is indeed righteous, as Job himself claims and believes. He immediately follows this premise with a penetrating rhetorical question designed to expose the flawed underlying assumption that human righteousness could somehow add to God. The implicit answer is "nothing." God is not dependent on human good deeds for His glory, power, or existence. Our righteousness, when genuine, is for our own spiritual benefit, for the good of others, and ultimately to glorify God by reflecting His character, but it is never a means to "give" Him something He needs or lacks.
"or what receiveth he of thine hand?"
This parallel rhetorical question reinforces the first, using slightly varied phrasing to emphasize the same fundamental point. It challenges the notion that God receives anything from human actions or efforts ("of thine hand") in a way that implies a transactional dependency or a fulfillment of divine need. The implied answer, again, is "nothing." God is entirely self-sufficient, the ultimate source and giver of all good things, not a recipient who gains from human contributions. This highlights the vast ontological gap between Creator and creature.
Literary Devices
Elihu masterfully employs several potent literary devices in Job 35:7 to underscore his profound theological point. The most prominent is Rhetorical Question. By posing "what givest thou him?" and "or what receiveth he of thine hand?", Elihu does not genuinely seek an answer from Job but rather uses these questions to assert an undeniable truth: the answer is "nothing." This device powerfully engages the listener, compelling them to confront the logical and theological conclusion of God's absolute independence and self-sufficiency. Furthermore, there is an element of subtle Anthropomorphism in the phrasing "receiveth he of thine hand," as it momentarily attributes human actions (receiving, taking from a hand) to God. However, this anthropomorphism is immediately subverted and negated by the rhetorical nature of the question itself, which highlights the inability of humans to truly "give" anything to God that He needs or for God to "receive" in a way that implies deficiency. Finally, the verse employs striking Parallelism through its two closely related rhetorical questions. This structural repetition, with slightly varied phrasing, reinforces the central idea of God's self-sufficiency, making the argument even more emphatic, memorable, and rhetorically compelling.
Theological and Thematic Connections
Job 35:7 stands as a profound declaration of God's absolute aseity – His inherent self-existence and independence from all creation. This truth is foundational to understanding God's sovereignty, justice, and grace. If God needs nothing from humanity, then His actions towards us, whether in judgment or blessing, are not motivated by self-interest, a need to gain something, or a reaction to a perceived deficit. Instead, they flow purely from His righteous character, sovereign will, and boundless love. This understanding liberates us from a performance-based relationship with God, where we might mistakenly believe our good deeds add to His glory or our sins diminish His power. It reorients our perspective from a transactional mindset to one of humble worship, grateful reception of His unmerited favor, and joyful obedience that stems from love, not obligation to fill a divine need.
Reflection and Application
Job 35:7 offers a crucial and humbling corrective to any human tendency towards self-righteousness or a transactional view of our relationship with the Divine. It reminds us that our most righteous acts, while pleasing to God when done in faith and love, do not add to His intrinsic glory, power, or essential being. We are not doing God a favor by being obedient; rather, our obedience is for our own good, for the benefit of others, and ultimately to reflect His glory to a watching world. This verse calls us to deeply examine our motivations for obedience and service: do we serve God out of a misguided belief that we are "giving" Him something He needs, or out of a heart of profound love, gratitude, and reverence for His inherent majesty, sovereign grace, and unmerited favor? Understanding God's complete self-sufficiency should deepen our trust in His perfect justice and unwavering sovereignty, even when His ways seem inscrutable or our circumstances inexplicable. It underscores that any good we receive, especially the gift of salvation, is purely a benevolent act of His will, not a reward for something we have earned or provided.
Questions for Reflection
FAQ
Does Job 35:7 imply that our righteousness doesn't matter to God or is irrelevant?
Not at all. Elihu's profound point in Job 35:7 is not that human righteousness is irrelevant or inconsequential, but rather that it does not affect God's intrinsic being or self-sufficiency. Our righteousness matters immensely to God because it reflects His holy character, brings glory to His name, and is the expected fruit of a genuine relationship with Him, as articulated in passages like Ephesians 2:10. It matters profoundly for our own spiritual well-being, for the flourishing of our communities, and for our witness in a world that desperately needs to see God's character reflected. What Elihu corrects is the erroneous notion that God needs our righteousness or that our good deeds somehow complete Him or add to His inherent glory. God is glorified through our righteousness, but He is not dependent on it for His existence, power, or majesty. He commands and delights in righteousness for our benefit and for the unfolding of His redemptive plan, not because He has a deficit that we must fill.
Christ-Centered Fulfillment
While Job 35:7 powerfully articulates God's absolute self-sufficiency in the Old Testament context, this truth finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. If God needs nothing from humanity, then the Incarnation—God becoming flesh in Jesus (John 1:14)—was not an act born of divine necessity or deficiency, but of pure, unmerited grace and boundless love. Christ's sacrificial death on the cross was not a payment God needed to receive to be complete or to satisfy some lack within Himself, but the ultimate demonstration of His righteous character and His willingness to provide salvation for a humanity that could give Him nothing to earn it (Romans 5:8). Jesus, as the perfect and spotless Lamb of God (John 1:29), offered Himself not because God was lacking, but because humanity was utterly lost, spiritually bankrupt, and utterly incapable of providing its own righteousness to God (Isaiah 64:6). Thus, the self-sufficient God, who needs nothing from us, freely gave His only Son, who became everything for us, so that we might receive from Him the righteousness we could never give (2 Corinthians 5:21). This profound truth underscores that salvation is entirely a gift, flowing from God's perfect, independent, and overflowing nature, not from any human contribution or merit.