Job Chapter 35

What is the meaning of Job 35?

Introduction to Job 35

Job 35 presents a critical moment in the ongoing dialogue between Job and his younger companion Elihu. This chapter stands out as Elihu directly challenges Job’s perception of divine justice and righteousness. The discourse centers on a fundamental question that resonates through the ages: Does human righteousness or wickedness truly affect the Almighty? Elihu’s argument introduces a profound perspective on the relationship between human behavior and divine response, making this chapter particularly relevant for understanding the nature of God’s justice and human piety.

The significance of this chapter lies in its bold confrontation of common misconceptions about the relationship between human righteousness and divine blessing. Elihu addresses Job’s complaints about the seeming futility of righteous living, offering a theological framework that transcends simple cause-and-effect understanding of divine justice.

Context of Job 35

Within the immediate context of the book of Job, chapter 35 falls in the midst of Elihu’s extended speech (chapters 32-37), which serves as a bridge between the dialogues of Job with his three friends and God’s ultimate response. Elihu, who had remained silent throughout the previous debates, now presents a fresh perspective that attempts to correct both Job’s complaints and his friends’ simplified retributive theology.

In the broader biblical narrative, this chapter addresses themes that resonate throughout Scripture: the nature of divine justice, the purpose of human suffering, and the proper attitude toward God in times of distress. It connects with similar discussions in Psalms and Ecclesiastes about the prosperity of the wicked and the suffering of the righteous. The questions raised here find their ultimate resolution in the New Testament’s revelation of God’s perfect justice through the Messiah’s sacrificial work.

This chapter also serves as a crucial piece in the Old Testament’s progressive revelation of divine character. It challenges the simplistic notion that righteousness automatically leads to blessing and wickedness to punishment, preparing the way for a more nuanced understanding of God’s sovereign purposes in human suffering.

Ancient Key Word Study

• “Righteousness” (צדקה, tzedakah): The Hebrew term here carries a deeper meaning than mere moral correctness. It encompasses the idea of being in right relationship with both God and community. In this context, Elihu uses it to challenge Job’s claim that his righteousness exceeds God’s justice, highlighting the inherent presumption in such a statement.
• “Above” (מִמֶּנָּה, mimenna): This spatial term, when used in relation to God, carries theological significance. Elihu employs it to emphasize the vast difference between divine and human perspectives, suggesting that Job’s assessment of his situation is limited by his earthbound viewpoint.
• “Clouds” (שְׁחָקִים, shechaqim): Used metaphorically to represent the distance between heaven and earth, this term appears frequently in poetic passages about God’s transcendence. Here it serves to illustrate the vast gulf between human actions and divine existence.
• “Multiply” (רבה, rabah): In this context, the word doesn’t simply mean numerical increase but carries the connotation of exponential impact. Elihu uses it to describe how human actions can accumulate in their effect on other humans, while not directly affecting God.
• “Wait” (חוּל, chul): This verb carries the dual meaning of waiting and writhing in pain, creating a powerful image of those who suffer while awaiting divine intervention. The word choice suggests both patience and anguish.
• “Pride” (גָּאוֹן, ga’on): Used to describe the wicked, this term denotes both arrogance and excellence, creating a nuanced critique of those who refuse to acknowledge their dependence on God.
• “Empty talk” (הֶבֶל, hevel): The same word used repeatedly in Ecclesiastes, meaning vapor or futility. Elihu employs it to characterize Job’s complaints as lacking substance, echoing themes of human limitations in understanding divine purposes.
• “Knowledge” (דַּעַת, da’at): More than mere intellectual understanding, this term implies intimate experiential knowledge. Elihu suggests Job lacks this deeper understanding of God’s ways despite his intellectual arguments.

Compare & Contrast

• Verse 2: “Do you think this to be just? You say, ‘My righteousness is more than God’s'” – The Hebrew construction emphasizes the audacity of such a claim. The word choice צֶדֶק (tzedeq) for righteousness here, rather than צְדָקָה (tzedakah), suggests a legal rather than relational understanding of righteousness, highlighting Job’s misunderstanding of divine justice.
• Verse 5: “Look at the heavens and see; and behold the clouds which are higher than you” – The imperative הַבֵּט (habet) “look” is stronger than the more common רְאֵה (re’eh), emphasizing the command to observe carefully rather than merely glance. This word choice underscores the importance of perspective in understanding divine justice.
• Verse 7: “If you are righteous, what do you give to Him?” – The conditional particle אִם (‘im) sets up a logical argument that challenges anthropocentric views of righteousness. The verb תִּתֶּן (titten) “give” implies the inability of humans to add anything to God’s completeness.
• Verse 9: “Because of the multitude of oppressions people cry out” – The word עֲשׁוּקִים (‘ashuqim) “oppressions” is plural, suggesting various forms of oppression rather than a single type, broadening the scope of human suffering being addressed.
• Verse 10: “But none says, ‘Where is God my Maker?'” – The participle עֹשָׂי (‘osay) “my Maker” emphasizes the personal creative relationship between God and humans, contrasting with the impersonal way people often view God in suffering.
• Verse 13: “Surely God will not listen to an empty cry” – The word שָׁוְא (shav’) “empty” could have been הֶבֶל (hevel) “vapor,” but the chosen term specifically connotes falseness rather than mere futility, emphasizing the importance of genuine prayer.
• Verse 15: “But now, because his anger does not punish” – The phrase אַיִן פָּקַד אַפּוֹ (‘ayin paqad ‘appo) uses a unique construction that suggests God’s restraint rather than absence, highlighting divine patience rather than indifference.

Job 35 Unique Insights

The chapter presents a sophisticated theological argument about the nature of divine-human interaction that was revolutionary for its time. While many ancient Near Eastern religions viewed deity-human relationships as transactional, Elihu presents a view of God’s transcendence that maintains His intimate involvement with creation while being completely independent of it. This paradox of divine immanence and transcendence becomes a crucial foundation for later biblical theology.

The Midrash Rabbah provides an interesting perspective on verse 7, suggesting that human righteousness creates its own reward system within the created order, separate from directly affecting God. This aligns with the later Talmudic concept of תיקון עולם (tikkun olam) – repairing the world – where human actions have cosmic significance without diminishing God’s sovereignty.

The early church father Gregory of Nyssa saw in this chapter a prefiguring of the incarnation, where the vast distance between heaven and earth described by Elihu would ultimately be bridged by the Messiah. This interpretation adds depth to understanding how the chapter fits into the broader redemptive narrative.

Particularly noteworthy is the subtle wordplay in verses 13-14 between שָׁוְא (empty/false) and שׁוּר (to see/regard), creating a linguistic connection between false prayer and true divine perception. This wordplay emphasizes the importance of genuine heart attitude in approaching God, a theme that becomes central in later prophetic literature.

Job 35 Connections to Yeshua

The chapter’s emphasis on the vast gulf between human righteousness and divine justice points directly to the necessity of the Messiah’s mediatorial role. Yeshua bridges precisely the gap that Elihu describes between heaven and earth, fulfilling the deep longing for connection with God that underlies Job’s complaints.

This chapter’s discussion of human inability to affect God’s righteousness finds its resolution in Philippians 3:9, where Paul speaks of having “not a righteousness of my own that comes from the law, but that which comes through faith in Christ.” The Messiah provides exactly what Elihu argues humans cannot achieve: a righteousness that truly reaches heaven.

Job 35 Scriptural Echoes

The theme of divine transcendence echoes through Isaiah 55:8-9, where God declares His ways and thoughts higher than human understanding. This connection emphasizes the consistent biblical message about the limitations of human perspective.

The question of whether human righteousness affects God finds parallels in Psalm 16:2-3, where David acknowledges that his goodness extends not to God but to the saints on earth. This reflects Elihu’s argument about the horizontal rather than vertical impact of human righteousness.

Similar themes appear in Romans 11:35-36, where Paul asks, “Who has given a gift to him that he might be repaid?” This New Testament echo confirms the enduring truth of Elihu’s theological insight.

Job 35 Devotional

In our modern context, we often struggle with similar questions to those raised in Job 35: Does our faithfulness matter? Why pray if God is so far above us? Elihu’s words remind us that while our righteousness doesn’t add to God’s perfection, it does transform us and impacts those around us.

This chapter challenges us to examine our motives in serving God. Are we serving Him to earn His favor, or out of grateful response to His grace? The reminder that our righteousness cannot add to God’s perfection should liberate us to serve from pure motives rather than attempting to manipulate divine blessing.

Consider how this affects your prayer life. When we understand that prayer isn’t about informing God or changing His mind but about aligning our hearts with His purposes, it transforms our approach to communication with Him. Let this chapter encourage you to pray with humility and genuine devotion rather than empty words.

Did You Know

• The Hebrew word for “clouds” used in verse 5 (שְׁחָקִים, shechaqim) is related to the word for “dust,” suggesting an ancient understanding of clouds as celestial dust, creating a beautiful poetic connection between earth and heaven.
• Elihu’s name means “He is my God,” and he is the only character in the book of Job whose genealogy is traced back four generations, suggesting his special significance in the narrative.
• The phrase “empty talk” in verse 13 uses the same root word (שָׁוְא, shav’) found in the Ten Commandments’ prohibition against taking God’s name in vain.
• Ancient Jewish tradition suggests that Elihu was a descendant of Abraham through Buz, son of Nahor (Genesis 22:20-21).
• The structure of Elihu’s argument in this chapter follows a pattern common in ancient Near Eastern wisdom literature called “disputatio,” where opposing viewpoints are systematically addressed and refuted.
• The reference to the “songs in the night” (verse 10) connects to ancient Middle Eastern practices of night watches where guards would sing to stay alert, creating a metaphor for God’s protective presence even in dark times.
• Archaeological evidence from the time period suggests that the concept of divine justice was a major topic of discussion in ancient Near Eastern literature, with the Book of Job offering a uniquely sophisticated treatment of the subject.
• The pattern of celestial imagery used in this chapter (clouds, heavens, heights) follows similar patterns found in Ugaritic poetry, suggesting shared literary conventions while presenting distinctly different theological perspectives.
• The philosophical concept of divine impassibility (God’s inability to be affected by external forces) that became important in later theological discussions finds one of its earliest expressions in this chapter.
• The reference to oppression in verse 9 uses a word (עֹשֶׁק, ‘osheq) that appears frequently in prophetic literature condemning social injustice, connecting personal suffering to broader societal issues.