the Week of Proper 13 / Ordinary 18
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Bahasa Indonesia Sehari-hari
Ayub 22:3
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Apakah ada manfaatnya bagi Yang Mahakuasa, kalau engkau benar, atau keuntungannya, kalau engkau hidup saleh?
Adakah barang gunanya bagi Yang Mahakuasa jikalau engkau benar? Apakah untung kepada-Nya jikalau sempurna kelakuanmu?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
any pleasure: 1 Chronicles 29:17, Psalms 147:10, Psalms 147:11, Proverbs 11:1, Proverbs 11:20, Proverbs 12:22, Proverbs 15:8, Malachi 2:17, Philippians 4:18
thou makest: Job 23:10-12, Psalms 39:1, Psalms 119:3-6, Psalms 119:59, Acts 24:16, 2 Corinthians 7:1
Reciprocal: 2 Samuel 22:33 - perfect Job 35:7 - General Job 41:11 - Who Psalms 16:2 - my goodness Proverbs 9:12 - General Luke 17:10 - General
Cross-References
Abraham toke Ismael his sonne, and such as were borne in his house, & al that was bought with money, as many as were men chyldren, whiche were amongst the men of Abrahams house, & circumcised the fleshe of their foreskinne euen in the selfe same day, as God had sayde vnto hym.
And so Abraham rose vp early in the mornyng, and tooke bread, and a bottel of water, and gaue it vnto Hagar, puttyng it on her shoulder, and the lad also, and sent her away: who departing, wandered vp and downe in the wildernesse of Beer seba.
Then Abraham rose vp early in the mornyng, and sadled his Asse, and toke two of his young men with hym, and Isahac his sonne, and cloue wood for the burnt offering, and rose vp, and got hym to the place whiche God had appointed hym.
The thirde day Abraham lyft vp his eyes, and sawe the place a farre of:
That in blessing I wyll blesse thee, and in multiplying I wyll multiplie thy seede as the starres of heauen, and as the sande which is vpon the sea side, and thy seede shall possesse the gates of his enemies.
So turned Abraham againe vnto his young men: and they rose vp, and went together to Beer seba, and Abraham dwelt at Beer seba.
I made haste and I made no delay: for to kepe thy commaundementes.
Whatsoeuer thou takest in hande to do, that do with al thy power: for in the graue that thou goest vnto, there is neither worke, counsayle, knowledge, nor wysdome.
He that loueth father or mother, more then me, is not worthy of me. And he that loueth sonne or daughter, more the me, is not worthy of me.
If any man come to me, and hate not his father and mother, and wyfe, and chyldren, and brethren, and sisters, yea, and his owne lyfe also, he can not be my disciple.
Gill's Notes on the Bible
[Is it] any pleasure to the Almighty that thou art righteous?.... It is not; the Lord indeed takes pleasure in his people, not as sinners, but as righteous; and as they are considered such in Christ, he is well pleased for his righteousness' sake, and with it, being agreeable to his nature, will, and law; and with his people in Christ, in whom they are accepted, having imputed the righteousness of his Son unto them, and so they stand before him unblamable and irreprovable, and he takes pleasure in the work of his own hands upon them, called the good pleasure of his will, in the new man formed after his image in righteousness and true holiness, in the graces of his Spirit, and in the exercise of them, faith, hope, love, humility, fear of God, c. it is a pleasure to him to hear their prayers and praises, and to observe their ready and cheerful obedience to his will but then all this gives him no new pleasure, or adds anything to the complacency of his mind; he would have had as much delight and pleasure within himself, if there had never been an holy angel in heaven, or a righteous man on earth; he has no such pleasure in either as to be made more happy thereby, or so as to receive any "gain" or profit from it, as the next clause explains it. Some render it, "that thou justifiest thyself" k, or "that thou art just", or "seemest to be righteous to thyself" l; a self-righteous person is not pleasing to God; it is no pleasure to him when a man seeks for justification by his own works, or reckons them his righteousness; the publican that confessed his sin was rather justified with God than the Pharisee that applauded his own righteousness; such that are conceited of their own righteousness, and despise others, are an offence to God, a "smoke in his nose", Isaiah 65:5; for the righteousness of such is not real righteousness in the account of God, and according to his law; it has only the shadow and appearance of one, but is not truly so; and besides, to seek righteousness this way is going contrary to the revealed will of God, to the Gospel scheme of justification by faith in Christ's righteousness, without the works of the law, and is a setting aside his righteousness, and frustrating and making null and void the death of Christ, and therefore can never be pleasing in the sight of God:
or [is it] gain [to him] that thou makest thy ways perfect? no man's ways are perfect before God, even the best of men have detects in their works, and failings in their walk and conversations: some men's ways are indeed clean in their own eyes, and perfect in their own conceit; and if Eliphaz thought Job such an one, he was mistaken, see Job 9:20; there are others, who are in a sense unblamable in their walk and conversation; that is, are not guilty of any notorious crime, but exercise a conscience void of offence towards God and man, walk in all the commandments and ordinances of the Lord blameless; and yet this is no "gain" to God; for what does such a man give to him? or what does he receive of his hands? see Job 35:7. This was indeed Job's case and character.
k כי תצדק "quod justifices te", Junius Tremellius. l "Quum Justus es apud teipsum", Schmidt "quod tibi justus esse videris", Michaelis.
Barnes' Notes on the Bible
Is it any pleasure to the Almighty that thou art righteous? - This is the same sentiment which was advanced in the previous verse. The meaning is, that it can be no advantage to God that a man is righteous. He is not dependent on man for happiness, and cannot be deterred from dealing justly with him because he is in danger of losing anything. In this sense, it is true. God “has” pleasure in holiness wherever it is, and is pleased when people are righteous; but it is not true that he is dependent on the character of his creatures for his own happiness, or that people can lay him under obligation by their own righteousness. Eliphaz applies this general truth to Job, probably, because he understood him as complaining of the dealings of God with him, as if he had laid God under obligation by his upright life. He supposes that it was implied in the remarks of Job, that he had been so upright, and had been of so much consequence, that God “ought” to have continued him in a state of prosperity. This supposition, if Job ever had it, Eliphaz correctly meets, and shows him that he was not so profitable to God that he could not do without him. Yet, do people not often feel thus? Do ministers of the gospel not sometimes feel thus? Do we not sometimes feel thus in relation to some man eminent for piety, wisdom, or learning? Do we not feel as if God could not do without him, and that there was a sort of necessity that he should keep him alive? Yet, how often are such people cut down, in the very midst of their usefulness, to show
(1) that God is not dependent on them; and
(2) to keep them from pride, as if they were necessary to the execution of the divine plans; and
(3) to teach his people their dependence on “Him,” and not on frail, erring mortals. When the church places its reliance on a human arm, God very often suddenly knocks the prop away.
Clarke's Notes on the Bible
Verse Job 22:3. Is it any pleasure to the Almighty — Infinite in his perfections, he can neither gain nor lose by the wickedness or righteousness of men.
