Does Job 1:1 contradict Romans 3:10-11?

Does Job 1:1 contradict Romans 3:10-11?                                   By Jack Kettler

“There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.” (Job 1:1)

“As it is written, there is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God.” (Romans 3:10-11)

Do the above two passages contradict each other? If not, how are these passages to be understood?

The Cambridge Bible for Schools and Colleges shows how the description of Job as perfect is qualified:

“that man was perfect] The term “perfect” means properly “complete,” without defect. It does not imply that the man was sinless, for Job never puts forward any such pretension, but that he was a righteous man and free from specific sins such as were held to bring down the chastisement of heaven. That he was so is the very foundation of his trial and the first principle of the Book. Job’s “perfection” is affirmed in heaven: “Hast thou considered my servant Job … a perfect and an upright man?” Job 1:8, Job 2:3; it is understood by his wife: Dost thou still hold fast thy perfection? Job 2:9; and it is persistently claimed for himself by Job, not only in moments of excitement when stung by the insinuations of his friends: I am perfect, Job 9:21 (see notes), but also when the heat of the conflict is over and under the most solemn oaths: As God liveth who hath taken away my right, … I will not remove my perfection from me; my righteousness I hold fast, Job 27:2; Job 27:5-6. The word occurs again, Job 31:6, and in another form, Job 12:4: The just, perfect man is laughed to scorn. Even the three friends admit Job’s perfectness in general, although they are under the impression that he must have been guilty of some serious offences to account for his calamities, and they urge it upon Job as a ground of confidence in his ultimate recovery: Is not thy hope the perfectness of thy ways? Job 4:6; and again: “God will not cast away a perfect man,” Job 8:20. One of the objects the writer of the Book had in view was to teach that sufferings may fall on men for reasons unconnected with any sin on their own part; and using the history of Job for this purpose, it was necessary that he should lay emphasis in all parts of the Book upon Job’s perfection. The term “perfect” is used of Noah in the same sense: Noah, a just man, was perfect in his generation; that is, he was righteous and exempt from the sins of his contemporaries, Genesis 6:9.” (1)

Barnes’ Notes on the Bible is in agreement with the Cambridge Bible for Schools and Colleges:

“And that man was perfect – (תמם tâmam). The Septuagint have greatly expanded this statement, by giving a paraphrase instead of a translation. “He was a man who was true (ἀληθινός alēthinos), blameless (ἄμεμπτος amemptos), just (δίκαιος dikaios), pious (θεοσεβής theosebēs), abstaining from every evil deed.” Jerome renders it, “simplex – simple,” or “sincere.” The Chaldee, שׁלם shālam, “complete, finished, perfect.” The idea seems to be that his piety, or moral character, was “proportionate” and was “complete in all its parts.” He was a man of integrity in all the relations of life – as an Emir, a father, a husband, a worshipper of God. Such is properly the meaning of the word תם tâm as derived from תמם tâmam, “to complete, to make full, perfect” or “entire,” or “to finish.” It denotes that in which there is no part lacking to complete the whole – as in a watch in which no wheel is missing. Thus, he was not merely upright as an Emir, but he was pious toward God; he was not merely kind to his family, but he was just to his neighbors and benevolent to the poor. The word is used to denote integrity as applied to the heart, Genesis 20:5: לבבי בתם betām lebābı̂y, “In the honesty, simplicity, or sincerity of my heart (see the margin) have I done this.” So, 1 Kings 22:34, “One drew a bow לתמוּ letumô in the simplicity (or perfection) of his heart;” that is, without any evil intention; compare 2 Samuel 15:11; Proverbs 10:9. The proper notion, therefore, is that of simplicity. sincerity, absence from guile or evil intention, and completeness of parts in his religion. That he was a man absolutely sinless, or without any propensity to evil, is disproved alike by the spirit of complaining which he often evinces, and by his own confession, Job 9:20:”

“If I justify myself, mine own mouth shall condemn me;”

“If I say I am perfect, it shall prove me perverse.”

“Job 1:1 and Romans 3:10-11 do not directly contradict each other.” (2)

In conclusion:

Job 1:1 says, “There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil.” The passage describes Job as blameless and upright, indicating that he lived a righteous life.

Romans 3:10-11 states: “None is righteous, no, not one; no one understands; no one seeks for God.” These verses are part of a larger passage in which the apostle Paul is explaining that all humans, both Jews and Gentiles, are under sin and death and are in need of redemption through Christ.

While these verses may seem contradictory at first glance, they can be reconciled when considering their particular contexts.

Job 1:1 describes Job’s character prior to the events that unfolded in the book of Job. It highlights his righteousness and fear of God, which God Himself recognizes in later verses (Job 1:8, Job 2:3). Moreover, this does not contradict the idea presented in Romans 3:10-11 because Job is a unique case. The overall message of the book of Job is that even though Job was a righteous man, he still was a sinner, although because of God’s gracious work in his life feared God.

Romans 3:10-11 states, “None is righteous, no, not one; no one understands; no one seeks for God.” This passage emphasizes the universal sinfulness and fallen nature of humanity. It does not contradict Job 1:1 because Job is being described in a specific context, acknowledging his righteousness relative to those around him at the time.

So, while Job is recognized as a righteous person, the overarching message of the Bible is that all humans are inherently sinful and fall short of God’s standards (Romans 3:23). This understanding harmonizes Job 1:1 and Romans 3:10-11.

God’s commendation of Job is not entirely unconditional, as evidenced by His subsequent condemnation of him in chapter 38 and Job’s confession of despising himself and repenting in dust and ashes (Job 42:6). Additionally, God only declared Job as “blameless” before other people. In contrast, in Romans 3:19, it is stated that no one, except through Christ’s work, is blameless before God.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Notes:

1.      Cambridge Bible for Schools and Colleges, by A. B. Davidson, Job, (Cambridge University Press, 1898), e-Sword version.

2.      Albert Barnes, THE AGES DIGITAL LIBRARYCOMMENTARY, Barnes’ Notes on the Bible, Job, Vol.  p.170.

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of 17 books defending the Reformed Faith. Books can be ordered online at Amazon.