the Week of Proper 15 / Ordinary 20
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THE MESSAGE
Job 35:2
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- HolmanParallel Translations
Do you think it is just when you say,“I am righteous before God”?
"Do you think this to be your right, Or do you say, 'My righteousness is more than God's,'
Thinkest thou this to be right, that thou saidst, My righteousness is more than God's?
"Do you think this to be just? Do you say, ‘It is my right before God,'
"Do you think this is fair? You say, ‘God will show that I am right,'
"Do you think this to be just: when you say, ‘My right before God.'
"Do you think this is according to [your] justice? Do you say, 'My righteousness is more than God's'?
"Do you think this is in accordance with justice? Do you say, 'My righteousness is more than God's'?
"Do you think this to be your right, Or do you say, 'My righteousness is more than God's,'
Thinkest thou this right, that thou hast said, I am more righteous then God?
"Do you think this is according to justice?Do you say, ‘My righteousness is more than God's'?
"Do you think it is just when you say, 'I am righteous before God.'?
Job, are you really innocent in the sight of God?
"Are you so convinced you are right, that you say, ‘I am more just than God'?
Thinkest thou this to be right, that thou saidst, My righteousness is more than God's?
"Job, it is not fair for you to say, ‘I am more right than God,'
Do you think you were justified in saying, I have been found blameless by God?
"Do you think this is justice when you say, ‘I am right before God'?
Do you think this to be just, you that say, I am more just than God?
Thinkest thou it right that thou sayest: I am rightuous before God
Thinkest thou this to be thy right, Or sayest thou, My righteousness is more than God's,
Does it seem to you to be right, and righteousness before God, to say,
Thinkest thou this to be thy right, or sayest thou: 'I am righteousness before God',
Thinkest thou this to bee right, that thou saydest, My righteousnesse is more then Gods?
Thinkest thou it right that thou sayest, I am more righteous then God?
What is this that thou thinkest to be according to right? who art thou that thou hast said, I am righteous before the Lord?
Thinkest thou this to be thy right, or sayest thou, My righteousness is more than God's,
`ether riytful, to thee, that thou schuldist seie, Y am riytfulere than God?
Do you think this to be [your] right, [Or] do you say, My righteousness is more than God's,
Thinkest thou this to be right, [that] thou saidst, My righteousness [is] more than God's?
"Do you think this is right? Do you say, "My righteousness is more than God's'?
"Do you think it is right for you to claim, ‘I am righteous before God'?
"Do you think this is right? Do you say, ‘I am more right than God'?
"Do you think this to be just? You say, ‘I am in the right before God.'
This, dost thou think to be right? Thou hast said - My righteousness is more than GOD'S.
Doth thy thought seem right to thee, that thou shouldst say: I am more just than God?
"Do you think this to be just? Do you say, 'It is my right before God,'
This hast thou reckoned for judgment: Thou hast said -- `My righteousness [is] more than God's?'
"Do you think this is according to justice? Do you say, 'My righteousness is more than God's'?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Thinkest: Matthew 12:36, Matthew 12:37, Luke 19:22
My: Job 9:17, Job 10:7, Job 16:17, Job 19:6, Job 19:7, Job 27:2-6, Job 34:5, Job 40:8
Reciprocal: 1 Samuel 15:20 - Yea Job 4:17 - Shall mortal Job 11:4 - I am clean Job 15:6 - thine own Job 32:2 - because Job 33:12 - thou Job 34:37 - multiplieth Ezekiel 18:25 - way Ezekiel 33:17 - General Matthew 20:13 - I do Luke 9:55 - Ye know Romans 2:3 - thinkest Romans 9:14 - Is there unrighteousness
Cross-References
Laban was off shearing sheep. Rachel stole her father's household gods. And Jacob had concealed his plans so well that Laban the Aramean had no idea what was going on—he was totally in the dark. Jacob got away with everything he had and was soon across the Euphrates headed for the hill country of Gilead.
God spoke to Jacob: "Go back to Bethel. Stay there and build an altar to the God who revealed himself to you when you were running for your life from your brother Esau."
Jacob told his family and all those who lived with him, "Throw out all the alien gods which you have, take a good bath and put on clean clothes, we're going to Bethel. I'm going to build an altar there to the God who answered me when I was in trouble and has stuck with me everywhere I've gone since."
They turned over to Jacob all the alien gods they'd been holding on to, along with their lucky-charm earrings. Jacob buried them under the oak tree in Shechem. Then they set out. A paralyzing fear descended on all the surrounding villages so that they were unable to pursue the sons of Jacob.
God continued, I am The Strong God. Have children! Flourish! A nation—a whole company of nations!— will come from you. Kings will come from your loins; the land I gave Abraham and Isaac I now give to you, and pass it on to your descendants.
And then God was gone, ascended from the place where he had spoken with him.
God spoke to Jacob: "Go back to Bethel. Stay there and build an altar to the God who revealed himself to you when you were running for your life from your brother Esau." Jacob told his family and all those who lived with him, "Throw out all the alien gods which you have, take a good bath and put on clean clothes, we're going to Bethel. I'm going to build an altar there to the God who answered me when I was in trouble and has stuck with me everywhere I've gone since." They turned over to Jacob all the alien gods they'd been holding on to, along with their lucky-charm earrings. Jacob buried them under the oak tree in Shechem. Then they set out. A paralyzing fear descended on all the surrounding villages so that they were unable to pursue the sons of Jacob. Jacob and his company arrived at Luz, that is, Bethel, in the land of Canaan. He built an altar there and named it El-Bethel (God-of-Bethel) because that's where God revealed himself to him when he was running from his brother. And that's when Rebekah's nurse, Deborah, died. She was buried just below Bethel under the oak tree. It was named Allon-Bacuth (Weeping-Oak). God revealed himself once again to Jacob, after he had come back from Paddan Aram and blessed him: "Your name is Jacob (Heel); but that's your name no longer. From now on your name is Israel (God-Wrestler)." God continued, I am The Strong God. Have children! Flourish! A nation—a whole company of nations!— will come from you. Kings will come from your loins; the land I gave Abraham and Isaac I now give to you, and pass it on to your descendants. And then God was gone, ascended from the place where he had spoken with him. Jacob set up a stone pillar on the spot where God had spoken with him. He poured a drink offering on it and anointed it with oil. Jacob dedicated the place where God had spoken with him, Bethel (God's-House). They left Bethel. They were still quite a ways from Ephrath when Rachel went into labor—hard, hard labor. When her labor pains were at their worst, the midwife said to her, "Don't be afraid—you have another boy." With her last breath, for she was now dying, she named him Ben-oni (Son-of-My-Pain), but his father named him Ben-jamin (Son-of-Good-Fortune). Rachel died and was buried on the road to Ephrath, that is, Bethlehem. Jacob set up a pillar to mark her grave. It is still there today, "Rachel's Grave Stone." Israel kept on his way and set up camp at Migdal Eder. While Israel was living in that region, Reuben went and slept with his father's concubine, Bilhah. And Israel heard of what he did. There were twelve sons of Jacob. The sons by Leah: Reuben, Jacob's firstborn Simeon Levi Judah Issachar Zebulun. The sons by Rachel: Joseph Benjamin. The sons by Bilhah, Rachel's maid: Dan Naphtali. The sons by Zilpah, Leah's maid: Gad Asher. These were Jacob's sons, born to him in Paddan Aram. Finally, Jacob made it back home to his father Isaac at Mamre in Kiriath Arba, present-day Hebron, where Abraham and Isaac had lived. Isaac was now 180 years old. Isaac breathed his last and died—an old man full of years. He was buried with his family by his sons Esau and Jacob.
God spoke to Jacob: "Go back to Bethel. Stay there and build an altar to the God who revealed himself to you when you were running for your life from your brother Esau." Jacob told his family and all those who lived with him, "Throw out all the alien gods which you have, take a good bath and put on clean clothes, we're going to Bethel. I'm going to build an altar there to the God who answered me when I was in trouble and has stuck with me everywhere I've gone since." They turned over to Jacob all the alien gods they'd been holding on to, along with their lucky-charm earrings. Jacob buried them under the oak tree in Shechem. Then they set out. A paralyzing fear descended on all the surrounding villages so that they were unable to pursue the sons of Jacob. Jacob and his company arrived at Luz, that is, Bethel, in the land of Canaan. He built an altar there and named it El-Bethel (God-of-Bethel) because that's where God revealed himself to him when he was running from his brother. And that's when Rebekah's nurse, Deborah, died. She was buried just below Bethel under the oak tree. It was named Allon-Bacuth (Weeping-Oak). God revealed himself once again to Jacob, after he had come back from Paddan Aram and blessed him: "Your name is Jacob (Heel); but that's your name no longer. From now on your name is Israel (God-Wrestler)." God continued, I am The Strong God. Have children! Flourish! A nation—a whole company of nations!— will come from you. Kings will come from your loins; the land I gave Abraham and Isaac I now give to you, and pass it on to your descendants. And then God was gone, ascended from the place where he had spoken with him. Jacob set up a stone pillar on the spot where God had spoken with him. He poured a drink offering on it and anointed it with oil. Jacob dedicated the place where God had spoken with him, Bethel (God's-House). They left Bethel. They were still quite a ways from Ephrath when Rachel went into labor—hard, hard labor. When her labor pains were at their worst, the midwife said to her, "Don't be afraid—you have another boy." With her last breath, for she was now dying, she named him Ben-oni (Son-of-My-Pain), but his father named him Ben-jamin (Son-of-Good-Fortune). Rachel died and was buried on the road to Ephrath, that is, Bethlehem. Jacob set up a pillar to mark her grave. It is still there today, "Rachel's Grave Stone." Israel kept on his way and set up camp at Migdal Eder. While Israel was living in that region, Reuben went and slept with his father's concubine, Bilhah. And Israel heard of what he did. There were twelve sons of Jacob. The sons by Leah: Reuben, Jacob's firstborn Simeon Levi Judah Issachar Zebulun. The sons by Rachel: Joseph Benjamin. The sons by Bilhah, Rachel's maid: Dan Naphtali. The sons by Zilpah, Leah's maid: Gad Asher. These were Jacob's sons, born to him in Paddan Aram. Finally, Jacob made it back home to his father Isaac at Mamre in Kiriath Arba, present-day Hebron, where Abraham and Isaac had lived. Isaac was now 180 years old. Isaac breathed his last and died—an old man full of years. He was buried with his family by his sons Esau and Jacob.
God said to Moses, "Go to the people. For the next two days get these people ready to meet the Holy God . Have them scrub their clothes so that on the third day they'll be fully prepared, because on the third day God will come down on Mount Sinai and make his presence known to all the people. Post boundaries for the people all around, telling them, ‘Warning! Don't climb the mountain. Don't even touch its edge. Whoever touches the mountain dies—a certain death. And no one is to touch that person, he's to be stoned. That's right—stoned. Or shot with arrows, shot to death. Animal or man, whichever—put to death.' "A long blast from the horn will signal that it's safe to climb the mountain."
Moses went down the mountain to the people and prepared them for the holy meeting. They gave their clothes a good scrubbing. Then he addressed the people: "Be ready in three days. Don't sleep with a woman."
Gill's Notes on the Bible
Thinkest thou this to be right,.... Elihu appeals to Job himself, to his conscience and reason; who as a natural man, guided by the light of nature and reason only, and judging according to the dictates of a natural conscience, and especially as a good man, one that feared God, and had so much knowledge of him and his perfections, as his speeches showed, could never upon reflection think it right what he had said concerning God and his justice, as follows:
[that] thou saidst, my righteousness [is] more than God's? A strange expression this indeed! but what is to be understood not of his personal righteousness; Job in his senses could never say that this was more or greater than God's, or to be above it and preferred to it in any sense; nor even of righteousness imputed. Old Testament saints had the righteousness of Christ imputed to them, and were justified by it; and so Job, who had knowledge of and faith in Christ as his living Redeemer, and the Lord his righteousness: but then though this is the righteousness of God, wrought out by one that is God as well as man, and approved and accepted of by God, and imputed by him to his people, which is revealed in the Gospel, and is unto all, and upon all them that believe, and they are made the righteousness of God in Christ; yet this cannot be more than the righteousness of God: besides it is not the essential righteousness of Christ as God, as Osiander dreamed, by which men are justified, but his obedience, active and passive, as Mediator, otherwise they would be deified who are justified by it; and if even so absurd a notion as this could obtain, it would not be more of man than the righteousness of God: much less can this be interpreted of Job's inherent righteousness, or the new man which is created in righteousness and true holiness; since all the holiness and righteousness that is in man is from God, and at present imperfect, and therefore cannot be more or greater than his; and still less can this be meant of Job's external righteousness, which, how great soever, was not perfect and without sin; whereas God is just and without iniquity. But there is not a just man that does good and sins not. This therefore must be understood of the righteousness of his cause; and to say that this was more than God's was what he ought not to have said, and more than became him to say: for though a good man may defend himself against the calumnies of his enemies, by asserting his own righteousness, innocence, and integrity, and may desire the Lord to plead his cause against them, and judge him according to his righteousness and the integrity of his heart; but to attempt to make it out, that his cause is more righteous than the Lord's, is doing an ill thing. Now though Job had not expressed this in so many words, yet he had said that from whence this might by consequence be deduced; he had given great occasion for such an inference to be drawn from his speeches; for since he had spoken so largely of his innocence and integrity, and holy life, and of the hard usage nevertheless he had met with from God; and had represented his own case, as if he had behaved so well as to deserve better treatment at the hand of God than to be afflicted in the manner he was; that he had wrong done him, and complained of it, and could not be heard; his judgment was taken from him by the Lord; which was in effect to say, that his cause was better than the Lord's, and would bear a stricter examination than his; which to say was, exceeding bad and unbecoming; see Job 16:17.
Barnes' Notes on the Bible
Thinkest thou this to be right? - This is the point which Elihu now proposes to examine. He, therefore, solemnly appeals to Job himself to determine whether he could himself say that he thought such a sentiment correct.
That thou saidst, My righteousness is more than God’s - Job had nowhere said this in so many words, but Elihu regarded it as the substance of what he had said, or thought that what he had said amounted to the same thing. He had dwelt much on his own sincerity and uprightness of life; he had maintained that he had not been guilty of such crimes as to make these calamities deserved, and he had indulged in severe reflections on the dealings of God with him; compare Job 9:30-35; Job 10:13-15. All this Elihu interprets as equivalent to saying, that he was more righteous than his Maker. It cannot be denied that Job had given occasion for this interpretation to be put on his sentiments, though it cannot be supposed that he would have affirmed this in so many words.
Clarke's Notes on the Bible
Verse Job 35:2. My righteousness is more than God's? — This would indeed be a blasphemous saying; but Job never said so, neither directly nor constructively: it would be much better to translate the words צדקי מאל tsidki meel, I am righteous BEFORE God. And Job's meaning most certainly was, "Whatever I am in your sight, I know that in the sight of God I am a righteous man;" and he had a right to assume this character, because God himself had given it to him.
