Job 35:3

KJV

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

KJV (with Strong's)

For thou saidst {H559}, What advantage {H5532} will it be unto thee? and, What profit {H3276} shall I have, if I be cleansed from my sin {H2403}?

Complete Jewish Bible

For you ask what advantage it is to you, 'How do I gain from not sinning?'

Berean Standard Bible

For you ask, ‘What does it profit me, and what benefit do I gain apart from sin?’

American Standard Version

That thou sayest, What advantage will it be unto thee? And, What profit shall I have, more than if I had sinned?

Commentary

### SUMMARY
Job 35:3 captures Elihu's interpretation, or rather misrepresentation, of Job's complaints, accusing Job of questioning the value of righteousness and the utility of being cleansed from sin. Elihu suggests that Job believes his uprightness yields no advantage to God, nor does his sin inflict any harm upon the Almighty, thereby implying a transactional view of faith and a questioning of divine justice and God's engagement with humanity. This verse serves as a pivotal point in Elihu's argument, aiming to expose what he perceives as Job's self-righteousness and his flawed understanding of God's sovereignty and human accountability.

### CONTEXT
* **Literary Context:** Job 35:3 is embedded within Elihu's third speech, spanning [Job 35](/job/35 "Job 35 - Elihu's Third Speech") through [Job 37](/job/37 "Job 37 - Elihu Concludes"). Elihu, a younger man who has patiently listened to the protracted debates between Job and his three friends (Eliphaz, Bildad, and Zophar), now interjects, asserting that both Job and his friends have erred in their theological arguments. He positions himself as a more insightful arbiter, claiming to speak with divine wisdom (e.g., [Job 32:8](/job/32-8 "Job 32:8 - Elihu's Claim of Wisdom")). In this particular verse, Elihu is not quoting Job directly but rather paraphrasing or interpreting Job's earlier expressions of despair and frustration (e.g., [Job 9:22-23](/job/9-22 "Job 9:22-23 - Job's Despair Over Justice") or [Job 21:15](/job/21-15 "Job 21:15 - Job's Question About Serving God")), where Job lamented the apparent lack of distinction between the righteous and the wicked in their suffering. Elihu's accusation here is a direct challenge to Job's perceived self-justification, setting the stage for his subsequent arguments about God's transcendence and justice.
* **Historical & Cultural Context:** The Book of Job is set in a patriarchal society, likely in the land of Uz, with a focus on wisdom literature and the profound questions of suffering, righteousness, and divine justice. In the ancient Near East, there was often a strong correlation between ritual purity, moral uprightness, and material prosperity, understood as blessings from the gods. Conversely, suffering was frequently attributed to sin or divine displeasure. Elihu's argument, reflecting this common worldview, assumes a transactional relationship between human action and divine response. He challenges Job's perceived notion that if God does not directly "profit" from human righteousness or suffer loss from human sin, then human moral choices are inconsequential. This perspective, while common, fails to grasp the deeper theological truth of God's inherent righteousness and self-sufficiency, which transcends human transactional models. The cultural emphasis on communal well-being also meant that individual actions were seen to have broader societal implications.
* **Key Themes:** This verse, as interpreted by Elihu, contributes to several overarching themes in the Book of Job. Firstly, it highlights the **Value of Righteousness**, questioning whether obedience is merely a means to an end, a transactional exchange for divine favor. Elihu accuses Job of viewing righteousness through a utilitarian lens, seeking a tangible "profit" from it. Secondly, it implicitly introduces the profound theme of **God's Self-Sufficiency and Transcendence**. While Elihu misapplies this truth to Job, his subsequent arguments (e.g., [Job 35:6-8](/job/35-6 "Job 35:6-8 - Elihu on God's Independence")) correctly assert that human actions do not add to or detract from God's intrinsic glory or essence. God is not dependent on human service or righteousness, a truth echoed in passages like [Acts 17:25](/acts/17-25 "Acts 17:25 - God Not Served by Human Hands"). Thirdly, the verse touches upon **Human Accountability and the Nature of Sin**. If God is not directly affected by human sin, what then is the purpose of moral striving or seeking cleansing? Elihu's broader argument attempts to reassert human responsibility, clarifying that while our actions don't impact God's being, they profoundly affect ourselves and our fellow human beings.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Advantage (Hebrew, _yithron'_):** This term (יִתְרוֹן) is frequently found in the book of Ecclesiastes, where it refers to "gain," "profit," or "what is left over." It carries a strong connotation of material or tangible benefit, often in a commercial or economic sense. In Job 35:3, Elihu uses it to accuse Job of questioning the "return on investment" of his righteousness, implying that Job views his obedience as a transaction from which God should derive some benefit, or from which Job himself should receive a clear, discernible gain. This highlights Elihu's focus on a quid pro quo understanding of divine-human interaction.
* **Profit (Hebrew, _betsa'_):** The Hebrew word (בֶּצַע) denotes "gain," "profit," "unjust gain," or "covetousness." While it can refer to legitimate profit, it often carries a negative connotation of ill-gotten gain or selfish acquisition. Elihu's use of *betsa'* alongside *yithron* intensifies his accusation against Job, suggesting that Job's perceived grievance stems from a desire for personal "profit" or reward from his piety, and a questioning of its utility if such a profit is not immediately evident, especially in the face of suffering.
* **Cleansed (Hebrew, _tahar'_):** This verb (טָהַר) means "to be clean," "to purify," or "to cleanse." It refers to both ritual and moral purity. In the context of Job 35:3, "cleansed from my sin" speaks to the act of purification or atonement for wrongdoing. Elihu attributes to Job the cynical question of what tangible "profit" or "advantage" one gains from undergoing the process of being cleansed from sin, implying Job sees spiritual purity as lacking practical benefit if it doesn't prevent suffering or guarantee prosperity.

#### Verse Breakdown
* **"For thou saidst, What advantage will it be unto thee?":** Elihu begins by attributing a statement to Job, though it's more of an interpretation of Job's inner turmoil and questioning. The phrase "What advantage will it be unto thee?" refers to God. Elihu accuses Job of believing that God gains nothing from human righteousness. This challenges the notion that human obedience somehow increases God's glory or power, framing Job's perspective as one that questions the very purpose of righteous living if it doesn't directly benefit the Almighty.
* **"[and], What profit shall I have, [if I be cleansed] from my sin?":** This second part of the accusation shifts the focus to Job's perceived self-interest. Elihu claims Job is asking what personal "profit" or gain he will receive from being purified or forgiven of his sins. This implies that Job views spiritual cleansing as a transactional act that should yield a tangible reward, and his suffering leads him to doubt the efficacy or benefit of such cleansing if it doesn't guarantee a life free from hardship. Elihu suggests Job's complaint stems from a utilitarian calculus of faith.

#### Literary Devices
Elihu's statement in Job 35:3 employs several literary devices to convey his argument. Firstly, it utilizes **Rhetorical Question**, though presented as an accusation of Job's own rhetorical questioning. Elihu frames Job's supposed thoughts as questions that challenge divine justice and the value of righteousness, thereby inviting the audience to agree with Elihu's implied answers. Secondly, there is a clear element of **Paraphrase or Misrepresentation**. Elihu is not directly quoting Job but rather interpreting Job's laments and frustrations in a way that serves Elihu's own theological agenda, potentially exaggerating Job's despair into a cynical questioning of God's character. This subtle distortion is a form of **Characterization**, painting Job as self-righteous and transactional in his faith. Finally, the verse contains **Irony**, as Elihu, in his attempt to correct Job, himself falls into a flawed understanding of God's justice and the nature of suffering, demonstrating the limitations of human wisdom in comprehending divine ways.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's accusation in Job 35:3, while misrepresenting Job's heart, inadvertently opens a profound theological discussion about the nature of God's sovereignty and human responsibility. It challenges the common ancient Near Eastern (and often modern) transactional view of faith, where piety is seen as a means to manipulate divine favor or guarantee prosperity. The verse forces us to confront the truth that God's glory is inherent and not dependent on human actions; our righteousness does not make Him greater, nor does our sin diminish His essence. Yet, this truth does not negate human accountability. While our actions do not add to God's being, they profoundly impact our relationship with Him, our own character, and our relationships with others. True righteousness is not pursued for personal "profit" from God, but out of love, obedience, and a recognition of His intrinsic worth. The ultimate "advantage" of righteousness is not what God gains, but the transformation of the human heart and the alignment of our lives with the divine will, leading to true flourishing and a deeper communion with our Creator.

* [Psalm 16:2](/psalm/16-2 "Psalm 16:2 - God Needs Nothing From Us")
* [Romans 11:35-36](/romans/11-35 "Romans 11:35-36 - God's Self-Sufficiency")
* [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires")

### REFLECTION AND APPLICATION
Job 35:3, through Elihu's critical lens, serves as a powerful mirror for self-examination, prompting us to scrutinize the true motivations behind our faith and obedience. Do we, like Elihu accuses Job of doing, approach God with a transactional mindset, seeking a tangible "advantage" or "profit" from our righteousness or from being cleansed from sin? Are our spiritual disciplines and moral choices driven by a desire for personal gain, an expectation of a specific return on investment from God, or are they born out of genuine love, reverence, and a humble recognition of God's inherent worth and our dependence on Him? True faith understands that while God blesses obedience, His nature is not that of a cosmic vending machine. Our righteousness is not for His benefit, but for our good, for the transformation of our character, and for the positive impact we have on the world around us. Embracing God's absolute sovereignty and self-sufficiency frees us from demanding returns and instead cultivates a heart of humble obedience, worship, and joyful surrender, recognizing that the greatest "profit" is simply to know and walk with Him.

#### Questions for Reflection
* **What are my deepest motivations for pursuing righteousness and seeking cleansing from sin? Am I seeking a "profit" from God?**
* **How does the concept of God's self-sufficiency challenge or affirm my understanding of worship and obedience?**
* **In what ways might I be tempted to view my relationship with God transactionally, expecting specific outcomes for my spiritual efforts?**
* **How can I cultivate a more selfless and worship-centered approach to my faith, recognizing that God's glory is not dependent on me?**

### FAQ
**Did Job actually say what Elihu attributes to him in Job 35:3?**

Answer: No, Job did not explicitly utter these exact words. Elihu is not quoting Job directly but rather paraphrasing, interpreting, and perhaps misrepresenting Job's earlier expressions of despair and frustration. Job had indeed questioned the apparent lack of distinction between the righteous and the wicked in their suffering (e.g., [Job 9:22-23](/job/9-22 "Job 9:22-23 - Job's Lament on Justice")), and he lamented that his integrity seemed to offer him no protection from calamity. Elihu takes these laments and interprets them as Job cynically questioning the "advantage" or "profit" of righteousness and cleansing from sin, implying Job believes God is unaffected by human actions and therefore human morality is pointless. This is Elihu's flawed interpretation of Job's profound spiritual struggle.

### CHRIST-CENTERED FULFILLMENT
Job 35:3, with its focus on the "advantage" and "profit" of righteousness and cleansing, finds its ultimate and transformative fulfillment in Jesus Christ. While Elihu wrongly accused Job of a transactional view, Christ reveals that the true "profit" of righteousness is not a gain for God, but a gracious gift to humanity. Our righteousness, as Scripture makes clear, is like "filthy rags" ([Isaiah 64:6](/isaiah/64-6 "Isaiah 64:6 - Our Righteousness as Filthy Rags")), utterly incapable of providing any "advantage" to a holy God or earning us salvation. Instead, Christ's perfect obedience and sinless life provided the ultimate righteousness, which is imputed to believers by grace through faith ([Romans 3:21-26](/romans/3-21 "Romans 3:21-26 - Righteousness Through Faith")). The "cleansing from sin" that Job indirectly yearned for, and Elihu questioned the "profit" of, is fully accomplished through the atoning sacrifice of Jesus on the cross ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")). The "profit" for us is not a material gain, but eternal life, reconciliation with God, and the indwelling of the Holy Spirit ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Gift of God is Eternal Life")). In Christ, we discover that God's love and grace are not transactional but freely given, transforming our hearts to pursue righteousness not for what we can gain from God, but out of gratitude for what He has already given us in His Son ([Philippians 3:8-9](/philippians/3-8 "Philippians 3:8-9 - The Surpassing Worth of Knowing Christ")). The true "advantage" is union with Christ, where His righteousness becomes ours, and our lives are lived for His glory, not our own perceived profit.

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 34:9

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

Job 9:30

If I wash myself with snow water, and make my hands never so clean;

Job 9:31

Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.

Job 21:15

What [is] the Almighty, that we should serve him? and what profit should we have, if we pray unto him?

Job 9:21

[Though] I [were] perfect, [yet] would I not know my soul: I would despise my life.

Job 9:22

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

Job 10:15

If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not lift up my head. [I am] full of confusion; therefore see thou mine affliction;