8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 35:5–7Although these words ought not to have been said to blessed Job, who knew greater truths, yet the things, which are said, are true, namely, that neither do our sins hurt God, nor our good deeds assist Him. … For if we look attentively at outward things, we are recalled by their very means to inward things. For the wonderful works of the visible creation, are the footsteps of our Creator. For we cannot as yet behold Him Himself; but we are yet tending to a sight of Him, if we admire Him in these things which He has made. … Eliu, therefore, in order to apply the force of consideration, and to shew from bodily objects, how far higher is God than man, well observed, Look unto the heaven, and see, and behold the sky, that it is higher than thou. For we learn from these created and corporeal objects, how far we are distant from the loftiness of our Creator: because, by every thing which we behold, we are warned to be humble; in order that the beauty of the creature, when considered, may be, as it were, a kind of lesson to our mind.
Although these words ought not to have been said to blessed Job, who knew greater truths, yet the things, which are said, are true, namely, that neither do our sins hurt God, nor our good deeds assist Him. … For if we look attentively at outward things, we are recalled by their very means to inward things. For the wonderful works of the visible creation, are the footsteps of our Creator. For we cannot as yet behold Him Himself; but we are yet tending to a sight of Him, if we admire Him in these things which He has made. … Eliu, therefore, in order to apply the force of consideration, and to shew from bodily objects, how far higher is God than man, well observed, Look unto the heaven, and see, and behold the sky, that it is higher than thou. For we learn from these created and corporeal objects, how far we are distant from the loftiness of our Creator: because, by every thing which we behold, we are warned to be humble; in order that the beauty of the creature, when considered, may be, as it were, a kind of lesson to our mind.
Gregory the Great, Morals on the Book of Job, book 26, on 35:5–7; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 35:10For He, Who made that, which was not, leaves it not, when made, without guidance: and He Who made man mercifully, does not permit him to be tormented unjustly. … A ‘song in the night’ is joy in tribulation; because, though afflicted with worldly oppressions, we yet now rejoice in the hope of eternity. Paul was announcing songs in the night, saying, Rejoicing in hope, patient in tribulation. … David had taken up his song in the night, who was saying, Thou art my hope from the oppression which hath surrounded me, my Exultation, deliver me from those who surround me. … Lo! he calls oppression ‘night,’ and yet amidst his straitnesses, he calls his Deliverer, his Exultation. There was ‘night’ indeed without, in the encompassing of oppressions, but ‘songs’ were resounding within, from the consolation of joy.
For He, Who made that, which was not, leaves it not, when made, without guidance: and He Who made man mercifully, does not permit him to be tormented unjustly. … A ‘song in the night’ is joy in tribulation; because, though afflicted with worldly oppressions, we yet now rejoice in the hope of eternity. Paul was announcing songs in the night, saying, Rejoicing in hope, patient in tribulation. … David had taken up his song in the night, who was saying, Thou art my hope from the oppression which hath surrounded me, my Exultation, deliver me from those who surround me. … Lo! he calls oppression ‘night,’ and yet amidst his straitnesses, he calls his Deliverer, his Exultation. There was ‘night’ indeed without, in the encompassing of oppressions, but ‘songs’ were resounding within, from the consolation of joy.
Gregory the Great, Morals on the Book of Job, book 26, on 35:10; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 35:12–13Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. … Let no one, then, who is not speedily heard, believe that he is not cared for by God’s providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface.
Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. … Let no one, then, who is not speedily heard, believe that he is not cared for by God’s providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface.
Gregory the Great, Morals on the Book of Job, book 26, on 35:12–13 (his Latin Bible has 35:13 as “For God will not hear without reason”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 35:11Elihu likewise derives instruction from the nature of various kinds of animals. Thus he says: “He teacheth us through the beasts of the earth, and maketh us wise through the fowls of heaven” (xxxv. 11).
Elihu likewise derives instruction from the nature of various kinds of animals. Thus he says: “He teacheth us through the beasts of the earth, and maketh us wise through the fowls of heaven” (xxxv. 11).
Maimonides, The Guide for the Perplexed, part III, chapter 23; translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 35:3–8But, 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. … 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. … 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, 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. … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 35:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Job 35:15–16Therefore doth Job open his mouth in vain - God will execute vengeance when it may best serve the ends of his justice, providence, and mercy. The delay of judgment is not proof that it shall not be executed; nor is the deferring of mercy any proof that God has forgotten to be gracious. He multiplieth words without knowledge - However this may apply to Job, it most certainly applies very strongly and generally to the words, not only of Job's three friends, but to those also of Elihu himself. The contest is frequently a strife of words.
Therefore doth Job open his mouth in vain - God will execute vengeance when it may best serve the ends of his justice, providence, and mercy. The delay of judgment is not proof that it shall not be executed; nor is the deferring of mercy any proof that God has forgotten to be gracious. He multiplieth words without knowledge - However this may apply to Job, it most certainly applies very strongly and generally to the words, not only of Job's three friends, but to those also of Elihu himself. The contest is frequently a strife of words.
Adam Clarke, Commentary on the Holy Bible, on 35:16; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 35:2–8We have already on Job 34:9 observed that Job has not directly said (he cites it, Job 21:15, as the saying of the ungodly) what Elihu in Job 35:3 puts into his mouth, but as an inference it certainly is implied in such utterances as Job 9:22. Elihu's polemic against Job and his companions … is therefore not unauthorized; especially since he assails the conclusion together with its premises. … Human wrong or right doing neither diminishes nor increases His blessedness; injury or advantage is only on the side of man, from whom it proceeds. Others, whom his conduct affect, are not included in Job 35:8 : righteous or ungodly doing, Elihu means to say, as such and with its consequences, belongs solely to the doer himself … What Elihu here says we have already heard from Eliphaz, Job 22:2., and Job even expresses himself similarly in Job 7:20; but to Elihu's mind it all becomes for Job new and powerful motives to quiet submission … Before such truth he must really hold his peace.
We have already on Job 34:9 observed that Job has not directly said (he cites it, Job 21:15, as the saying of the ungodly) what Elihu in Job 35:3 puts into his mouth, but as an inference it certainly is implied in such utterances as Job 9:22. Elihu's polemic against Job and his companions … is therefore not unauthorized; especially since he assails the conclusion together with its premises. … Human wrong or right doing neither diminishes nor increases His blessedness; injury or advantage is only on the side of man, from whom it proceeds. Others, whom his conduct affect, are not included in Job 35:8 : righteous or ungodly doing, Elihu means to say, as such and with its consequences, belongs solely to the doer himself … What Elihu here says we have already heard from Eliphaz, Job 22:2., and Job even expresses himself similarly in Job 7:20; but to Elihu's mind it all becomes for Job new and powerful motives to quiet submission … Before such truth he must really hold his peace.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 35:1–8; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 35:9–11Elihu weakens the doubt expressed by Job in Job 24:12, that God allows injustice to prevail, and oppressed innocence remains without vindication. The failure of the latter arises from the fact of the sufferers complaining, but not seeking earnestly the only true helper, God their maker … who in the night of sorrow puts songs of praise concerning the dawning light of help into the mouth of the sufferers. … But according to Job 12:7 … it is to be translated: who teaches … us from the beasts of the earth (so that from them as a means of instruction teaching comes to us), and makes us wise from the birds of heaven. … the thought also suits the connection better, for of the many things that may be learned from the animal creation, prayer here comes under consideration, - the lions roar, Psa 104:21; the thirsty cattle cry to God, Joe 1:20; the ravens call upon God, Psa 147:9.
Elihu weakens the doubt expressed by Job in Job 24:12, that God allows injustice to prevail, and oppressed innocence remains without vindication. The failure of the latter arises from the fact of the sufferers complaining, but not seeking earnestly the only true helper, God their maker … who in the night of sorrow puts songs of praise concerning the dawning light of help into the mouth of the sufferers. … But according to Job 12:7 … it is to be translated: who teaches … us from the beasts of the earth (so that from them as a means of instruction teaching comes to us), and makes us wise from the birds of heaven. … the thought also suits the connection better, for of the many things that may be learned from the animal creation, prayer here comes under consideration, - the lions roar, Psa 104:21; the thirsty cattle cry to God, Joe 1:20; the ravens call upon God, Psa 147:9.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 35:9–13 (he translates 35:11 “Who teacheth us by the beasts of the earth”); translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Job 35
Job 35:2–16, World English Bible
Job 35 in the Bible · Told in the Story: Chapter 20, Elihu
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 35:5–7Although these words ought not to have been said to blessed Job, who knew greater truths, yet the things, which are said, are true, namely, that neither do our sins hurt God, nor our good deeds assist Him. … For if we look attentively at outward things, we are recalled by their very means to inward things. For the wonderful works of the visible creation, are the footsteps of our Creator. For we cannot as yet behold Him Himself; but we are yet tending to a sight of Him, if we admire Him in these things which He has made. … Eliu, therefore, in order to apply the force of consideration, and to shew from bodily objects, how far higher is God than man, well observed, Look unto the heaven, and see, and behold the sky, that it is higher than thou. For we learn from these created and corporeal objects, how far we are distant from the loftiness of our Creator: because, by every thing which we behold, we are warned to be humble; in order that the beauty of the creature, when considered, may be, as it were, a kind of lesson to our mind.
Gregory the Great, Morals on the Book of Job, book 26, on 35:5–7; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 35:10For He, Who made that, which was not, leaves it not, when made, without guidance: and He Who made man mercifully, does not permit him to be tormented unjustly. … A ‘song in the night’ is joy in tribulation; because, though afflicted with worldly oppressions, we yet now rejoice in the hope of eternity. Paul was announcing songs in the night, saying, Rejoicing in hope, patient in tribulation. … David had taken up his song in the night, who was saying, Thou art my hope from the oppression which hath surrounded me, my Exultation, deliver me from those who surround me. … Lo! he calls oppression ‘night,’ and yet amidst his straitnesses, he calls his Deliverer, his Exultation. There was ‘night’ indeed without, in the encompassing of oppressions, but ‘songs’ were resounding within, from the consolation of joy.
Gregory the Great, Morals on the Book of Job, book 26, on 35:10; translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, WestMorals on the Book of Job · on Job 35:12–13Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. … Let no one, then, who is not speedily heard, believe that he is not cared for by God’s providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface.
Gregory the Great, Morals on the Book of Job, book 26, on 35:12–13 (his Latin Bible has 35:13 as “For God will not hear without reason”); translated in the Library of the Fathers (Oxford, 1844–1850); the text of Lectionary Central. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Maimonides1138–1204JewishThe Guide for the Perplexed · on Job 35:11Elihu likewise derives instruction from the nature of various kinds of animals. Thus he says: “He teacheth us through the beasts of the earth, and maketh us wise through the fowls of heaven” (xxxv. 11).
Maimonides, The Guide for the Perplexed, part III, chapter 23; translated by M. Friedländer (second edition, London, 1904; the text of Project Gutenberg). The edition
Rabbi Moses ben Maimon of Córdoba and Cairo, physician and philosopher, whose Guide for the Perplexed reads the Bible's hardest passages with the philosophy of his day.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Job 35:3–8But, 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. … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 35:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Job 35:15–16Therefore doth Job open his mouth in vain - God will execute vengeance when it may best serve the ends of his justice, providence, and mercy. The delay of judgment is not proof that it shall not be executed; nor is the deferring of mercy any proof that God has forgotten to be gracious. He multiplieth words without knowledge - However this may apply to Job, it most certainly applies very strongly and generally to the words, not only of Job's three friends, but to those also of Elihu himself. The contest is frequently a strife of words.
Adam Clarke, Commentary on the Holy Bible, on 35:16; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 35:2–8We have already on Job 34:9 observed that Job has not directly said (he cites it, Job 21:15, as the saying of the ungodly) what Elihu in Job 35:3 puts into his mouth, but as an inference it certainly is implied in such utterances as Job 9:22. Elihu's polemic against Job and his companions … is therefore not unauthorized; especially since he assails the conclusion together with its premises. … Human wrong or right doing neither diminishes nor increases His blessedness; injury or advantage is only on the side of man, from whom it proceeds. Others, whom his conduct affect, are not included in Job 35:8 : righteous or ungodly doing, Elihu means to say, as such and with its consequences, belongs solely to the doer himself … What Elihu here says we have already heard from Eliphaz, Job 22:2., and Job even expresses himself similarly in Job 7:20; but to Elihu's mind it all becomes for Job new and powerful motives to quiet submission … Before such truth he must really hold his peace.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 35:1–8; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Job 35:9–11Elihu weakens the doubt expressed by Job in Job 24:12, that God allows injustice to prevail, and oppressed innocence remains without vindication. The failure of the latter arises from the fact of the sufferers complaining, but not seeking earnestly the only true helper, God their maker … who in the night of sorrow puts songs of praise concerning the dawning light of help into the mouth of the sufferers. … But according to Job 12:7 … it is to be translated: who teaches … us from the beasts of the earth (so that from them as a means of instruction teaching comes to us), and makes us wise from the birds of heaven. … the thought also suits the connection better, for of the many things that may be learned from the animal creation, prayer here comes under consideration, - the lions roar, Psa 104:21; the thirsty cattle cry to God, Joe 1:20; the ravens call upon God, Psa 147:9.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 35:9–13 (he translates 35:11 “Who teacheth us by the beasts of the earth”); translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.