Job 34:9

KJV

For he hath said, It profiteth a man nothing that he should delight himself with God.

KJV (with Strong's)

For he hath said {H559}, It profiteth {H5532} a man {H1397} nothing that he should delight {H7521} himself with God {H430}.

Complete Jewish Bible

since he thinks, 'It profits a person nothing to be in accord with God'?

Berean Standard Bible

For he has said, ‘It profits a man nothing that he should delight in God.’

American Standard Version

For he hath said, It profiteth a man nothing That he should delight himself with God.

Commentary

### SUMMARY
Job 34:9 presents Elihu's interpretation of Job's despair, asserting that Job believes there is no ultimate benefit or advantage in cultivating a relationship of delight with God. This statement, though not a direct quote from Job, reflects Elihu's conclusion drawn from Job's anguished questions concerning divine justice and the suffering of the righteous, thereby setting the stage for Elihu's defense of God's absolute sovereignty and righteousness against what he perceives as Job's accusations of divine indifference or injustice.

### CONTEXT
* **Literary Context:** Job 34:9 is uttered by Elihu, who, as the youngest of the interlocutors, enters the dialogue in [Job 32:1](/job/32-1 "Job 32:1 - Elihu's Introduction") after Job's three friends have exhausted their arguments. Elihu positions himself as a more enlightened arbiter, criticizing both Job for his perceived self-righteousness and the friends for their inability to offer a convincing theological explanation for Job's suffering. In [Job 34](/job/34 "Job 34 - Elihu's Defense of God's Justice"), Elihu's primary objective is to unequivocally vindicate God's righteousness and absolute power. His statement in verse 9, "For he hath said, It profiteth a man nothing that he should delight himself with God," is presented as the core of Job's implicit complaint. Elihu construes Job's laments about his inexplicable suffering despite his blamelessness (e.g., [Job 9:22](/job/9-22 "Job 9:22 - God Destroys the Blameless and the Wicked Alike"), [Job 21:7](/job/21-7 "Job 21:7 - Why Do the Wicked Live On?")) as a fundamental questioning of the value of piety itself. Elihu's subsequent argument throughout the chapter is that God is inherently just and omnipotent, and therefore, Job's suffering must serve a righteous purpose, even if Job, in his limited human understanding, cannot discern it.
* **Historical & Cultural Context:** The book of Job is set in the patriarchal period, likely in the land of Uz, and is a profound example of ancient Near Eastern wisdom literature. A pervasive theological framework of this era, often termed "retribution theology," posited a direct, observable correlation between one's moral conduct and divine recompense: righteousness was believed to lead to blessing and prosperity, while sin inevitably resulted in suffering and calamity. Job's friends, and to a significant degree Elihu, operate firmly within this paradigm. Their struggle to reconcile Job's immense suffering with his acknowledged righteousness leads them to conclude that he must have sinned, even if unknowingly. Elihu's statement in [Job 34:9](/job/34-9 "Job 34:9 - Elihu's Misrepresentation of Job") functions as his summation of Job's perceived grievance, suggesting that Job has effectively negated the very premise of this transactional theology – that piety yields tangible "profit." The book of Job, as a whole, critiques the simplistic and rigid application of this retribution principle, ultimately demonstrating that God's ways are often inscrutable, and suffering is not always a direct punishment for sin, nor is it necessarily a sign of God's disfavor.
* **Key Themes:** This verse encapsulates several pivotal themes explored throughout the book of Job. Firstly, it highlights the theme of **Misinterpretation and Misrepresentation**, as Elihu, despite his claims of superior insight, fundamentally misconstrues Job's profound spiritual anguish and desperate questions as a direct accusation against God's character or the utility of righteousness. This serves as a cautionary tale against presuming to know the heart of one who suffers. Secondly, it directly addresses **The Nature of Righteousness and Piety**, forcing the reader to confront the question: Is our relationship with God transactional, where devotion is merely a means to secure blessings and avoid hardship? Elihu's attributed statement to Job points to this flawed understanding, which the book of Job ultimately refutes by presenting Job's enduring faith despite his lack of "profit." Thirdly, the verse serves Elihu's broader argument concerning **God's Absolute Justice and Sovereignty**, as Elihu seeks to defend God's character against any perceived slight, asserting God's inability to act unjustly, regardless of human suffering or comprehension, a theme he develops throughout [Job 34](/job/34 "Job 34 - Elihu's Defense of God's Justice"). Finally, the verse is central to the overarching **Problem of Suffering of the Righteous**, which is the core dilemma of the entire book of Job—the struggle to reconcile the intense, inexplicable suffering of a blameless individual with the concept of an omnipotent, just, and loving God.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Profiteth (Hebrew, _çâkan'_):** From H5532, this verb means "to be familiar with; by implication, to minister to, be serviceable to, be customary; acquaint (self), be advantage, [idiom] ever, (be, (un-)) profit(-able), treasurer, be wont." In Elihu's accusation, it carries a strong connotation of tangible benefit, utility, or material gain. Elihu implies that Job believes there is no practical, advantageous outcome for a person who lives righteously and delights in God, especially when that person experiences profound suffering. This word highlights a transactional view of faith, where devotion is expected to yield discernible returns.
* **Man (Hebrew, _geber'_):** From H1397, this noun means "properly, a valiant man or warrior; generally, a person simply; every one, man, [idiom] mighty." While it can denote a "mighty man," in this context, it refers to a human being generally, emphasizing the universal applicability of Elihu's accusation. He is speaking about the experience of any individual who might question the value of piety in the face of adversity.
* **Delight himself (Hebrew, _râtsâh'_):** From H7521, this verb means "to be pleased with; specifically, to satisfy a debt; (be) accept(-able), accomplish, set affection, approve, consent with, delight (self), enjoy, (be, have a) favour(-able), like, observe, pardon, (be, have, take) please(-ure), reconcile self." It signifies a voluntary, positive, and affectionate disposition. When applied to one's relationship with God, it implies a genuine, heartfelt devotion, a joyful inclination towards Him, and finding pleasure in His presence and will. Elihu's use of this word suggests that Job, in his despair, has come to believe that even a sincere, internal disposition of delight towards God brings no beneficial outcome in the face of adversity.
* **God (Hebrew, _ʼĕlôhîym'_):** From H430, this plural noun means "gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative; angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty." Here, it unequivocally refers to the one true, supreme God, the object of Job's (and all believers') devotion and the ultimate source of justice and power. The word underscores the profound nature of the relationship Elihu believes Job has devalued.

#### Verse Breakdown
* **"For he hath said":** This opening phrase immediately establishes that Elihu is not directly quoting Job but rather interpreting or summarizing what he perceives to be Job's underlying sentiment. It frames Elihu's subsequent statement as an accusation against Job, setting up the premise for Elihu's extensive defense of God's justice. This attribution is crucial for understanding the verse as Elihu's perspective on Job's despair, rather than Job's explicit words.
* **"It profiteth a man nothing":** This is the core of Elihu's accusation against Job. He claims Job believes there is no advantage, benefit, or gain—whether material, spiritual, or otherwise—from a life devoted to God. This reflects the transactional theology that Job's friends (and Elihu) largely adhere to, where piety is expected to yield discernible positive outcomes, and suffering implies a lack of "profit" or even a negative return on spiritual investment.
* **"that he should delight himself with God":** This clause specifies the activity that Elihu claims Job deems unprofitable. "Delighting oneself with God" speaks to a deep, internal, and voluntary commitment of the heart to God, encompassing worship, obedience, and joyful communion. Elihu suggests Job has concluded that even this profound, sincere devotion is ultimately futile or without reward when faced with the stark reality of inexplicable suffering and the apparent absence of divine intervention or blessing.

#### Literary Devices
Elihu's statement in [Job 34:9](/job/34-9 "Job 34:9 - Elihu's Misrepresentation of Job") employs several significant literary devices. Primarily, it uses **Misattribution**, as Elihu puts words into Job's mouth that Job never explicitly uttered. This is a common rhetorical tactic where an opponent's complex position is simplified, summarized, or even caricatured to make it easier to refute. This leads directly to an element of **Straw Man Fallacy**, where Elihu constructs a distorted version of Job's profound anguish and desperate questions, presenting them as a direct challenge to God's justice, rather than engaging with the true depth of Job's suffering and his struggle to reconcile it with God's character. Furthermore, there is a subtle **Rhetorical Question** implied by Elihu's assertion; by stating Job's supposed belief, Elihu implicitly challenges the audience (and Job) to consider if such a belief is tenable or wise, thereby setting up his subsequent arguments for God's unquestionable righteousness and omnipotence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Job 34:9](/job/34-9 "Job 34:9 - Elihu's Misrepresentation of Job"), as Elihu’s interpretation of Job’s despair, serves as a pivotal point for exploring the nature of true faith and the enduring problem of suffering. It powerfully challenges the simplistic retribution theology prevalent in Job's era, which posited a direct, observable cause-and-effect relationship between righteousness/sin and prosperity/suffering. The verse forces us to consider whether our relationship with God is fundamentally transactional—a quid pro quo where our piety is a means to secure blessings and avoid hardship—or if it is rooted in genuine delight, trust, and devotion to God for who He is, independent of our circumstances. The book of Job ultimately reveals that God's ways are often beyond human comprehension, and true righteousness is not pursued for personal gain but out of love and unwavering trust in God's character, even when circumstances are painful and seemingly unprofitable. This profound truth refutes the notion that "delighting in God" is without "profit," redefining profit not as material gain but as the profound spiritual blessing of knowing God Himself and finding ultimate satisfaction in Him.

* [Psalm 37:4](/psalms/37-4 "Psalm 37:4 - Delight Yourself in the Lord")
* [Isaiah 55:8-9](/isaiah/55-8-9 "Isaiah 55:8-9 - God's Thoughts and Ways are Higher")
* [Malachi 3:14](/malachi/3-14 "Malachi 3:14 - You Have Said, It is Vain to Serve God")

### REFLECTION AND APPLICATION
Elihu's misrepresentation of Job's words in [Job 34:9](/job/34-9 "Job 34:9 - Elihu's Misrepresentation of Job") offers profound lessons for our own spiritual journeys and our interactions with others. First, it serves as a powerful reminder to exercise empathy, humility, and discernment when encountering those who are suffering. Despair can lead to expressions of pain and frustration that, while not perfectly articulated or theologically precise, stem from deep anguish rather than outright rebellion against God. We must be cautious not to misinterpret or misrepresent the struggles of others, especially when they are wrestling with difficult questions about faith and suffering, lest we add to their burden with our own flawed judgments. Second, this verse prompts us to examine our own motivations for following God. Is our piety driven by a desire for tangible gain, a transactional expectation that faithfulness will always yield prosperity and comfort? Or is it born out of a genuine desire to delight in God for who He is, to know Him, and to trust His character even when circumstances are perplexing or painful? True faith seeks God Himself, not merely His blessings. Finally, when life does not make sense, and suffering seems to contradict our notions of justice, we are called to trust in God's perfect character and sovereign plan, knowing that His ways are higher than our ways, and His ultimate purposes are always good, even if incomprehensible in the moment.

#### Questions for Reflection
* **How do I tend to interpret the words and actions of others who are experiencing deep suffering or doubt? Am I quick to judge or to listen with empathy and compassion?**
* **What are my primary motivations for "delighting myself with God"? Do I ever subtly or overtly expect a "profit" from my devotion, and how does that expectation shape my faith in times of adversity?**
* **In what ways might I be tempted to engage in "retribution theology" in my own life or when observing others, assuming that suffering is always a direct result of sin or a lack of piety?**
* **How can I cultivate a deeper, more unconditional "delight" in God that is not dependent on my circumstances or perceived "profit," but is rooted in His inherent worth and goodness?**

### FAQ

**Did Job actually say, "It profiteth a man nothing that he should delight himself with God"?**

Answer: No, Job never explicitly utters these exact words. Elihu's statement in [Job 34:9](/job/34-9 "Job 34:9 - Elihu's Misrepresentation of Job") is his interpretation and summation of what he perceives to be the underlying sentiment of Job's laments and questions. Job had indeed questioned the fairness of his suffering despite his righteousness (e.g., [Job 9:22](/job/9-22 "Job 9:22 - God Destroys the Blameless and the Wicked Alike"), [Job 21:7](/job/21-7 "Job 21:7 - Why Do the Wicked Prosper?")), expressing despair and confusion about God's apparent indifference to his plight. Elihu, operating from a strict retribution theology, interprets Job's anguish as a direct accusation against God's justice and a denial of the value of piety.

**What is "retribution theology" and how does it relate to Job 34:9?**

Answer: Retribution theology is a theological framework, prevalent in ancient Israel and the broader ancient Near East, that posits a direct, observable correlation between one's actions and divine recompense. Simply put, it suggests that righteousness leads to blessings and prosperity, while sin leads to suffering and calamity. [Job 34:9](/job/34-9 "Job 34:9 - Elihu's Misrepresentation of Job") relates to this because Elihu, like Job's other friends, firmly believes in this system. When Job, a righteous man, suffers immensely, it creates a theological dilemma for them. Elihu's accusation that Job believes "it profiteth a man nothing" to delight in God is his way of framing Job's despair as a rejection of this fundamental principle, thereby justifying his own defense of God's absolute justice within this framework. The book of Job, in its entirety, challenges the simplistic application of this theology, demonstrating that suffering is not always a direct punishment for sin.

**How does Elihu's speech differ from the arguments of Job's other three friends?**

Answer: While Elihu shares the underlying premise of retribution theology with Eliphaz, Bildad, and Zophar, his approach differs in several key ways. First, Elihu is younger and claims to speak with fresh, divinely inspired insight, criticizing both Job's friends for their inability to convince Job and Job himself for his perceived arrogance and questioning of God ([Job 32:1-5](/job/32-1-5 "Job 32:1-5 - Elihu's Anger and Introduction")). Second, Elihu emphasizes God's absolute sovereignty and justice more explicitly, arguing that God cannot act wickedly or pervert justice ([Job 34:10-12](/job/34-10-12 "Job 34:10-12 - God Cannot Act Wickedly")). Third, Elihu introduces the concept of suffering as a means of divine discipline or instruction, intended to refine and teach, rather than solely as punishment ([Job 33:14-30](/job/33-14-30 "Job 33:14-30 - Elihu on God's Discipline")). This nuance, while still within the retribution framework, offers a slightly more sophisticated explanation for suffering than the friends' rigid insistence on Job's hidden sin.

### CHRIST-CENTERED FULFILLMENT
[Job 34:9](/job/34-9 "Job 34:9 - Elihu's Misrepresentation of Job"), with its questioning of the "profit" of delighting in God amidst suffering, finds its ultimate and profound answer in the person and work of Jesus Christ. The transactional view of faith, where piety is expected to yield tangible benefits, is utterly transformed by the Gospel. Christ Himself, the perfectly righteous one, suffered incomprehensibly, not for His own sin, but for the sins of humanity ([1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")). His suffering demonstrates that "profit" in God's economy is not about earthly gain or the absence of pain, but about spiritual transformation, reconciliation, and eternal life. The New Testament teaches that true "gain" is found in knowing Christ and being found in Him, even counting all earthly advantages as "loss" for the sake of His surpassing worth ([Philippians 3:7-8](/philippians/3-7-8 "Philippians 3:7-8 - Paul Counts All as Loss for Christ")). Jesus perfectly embodied "delighting himself with God," consistently doing the Father's will ([John 4:34](/john/4-34 "John 4:34 - Jesus' Food is to Do the Will of God")), even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). His sacrifice reveals that the ultimate "profit" of delighting in God is not a life free from suffering, but a life redeemed, reconciled, and eternally united with God through grace, a gift freely given, not earned by merit or transaction ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). In Christ, the question of whether it "profiteth a man nothing" to delight in God is answered with a resounding affirmation of eternal, unmerited, and glorious profit that transcends all earthly suffering.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 35:3

For thou saidst, What advantage will it be unto thee? [and], What profit shall I have, [if I be cleansed] from my sin?

Job 21:14

Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways.

Job 21:16

Lo, their good [is] not in their hand: the counsel of the wicked is far from me.

Malachi 3:14

Ye have said, It [is] vain to serve God: and what profit [is it] that we have kept his ordinance, and that we have walked mournfully before the LORD of hosts?

Job 9:22

¶ This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked.

Job 9:23

If the scourge slay suddenly, he will laugh at the trial of the innocent.

Psalms 37:4

Delight thyself also in the LORD; and he shall give thee the desires of thine heart.