Job 35:6

KJV

If thou sinnest, what doest thou against him? or [if] thy transgressions be multiplied, what doest thou unto him?

KJV (with Strong's)

If thou sinnest {H2398}, what doest {H6466} thou against him? or if thy transgressions {H6588} be multiplied {H7231}, what doest {H6213} thou unto him?

Complete Jewish Bible

If you sin, how do you hurt him? If your crimes are many, how do you affect him?

Berean Standard Bible

If you sin, what do you accomplish against Him? If you multiply your transgressions, what do you do to Him?

American Standard Version

If thou hast sinned, what effectest thou against him? And if thy transgressions be multiplied, what doest thou unto him?

Commentary

### SUMMARY
Job 35:6, articulated within Elihu's discourse, serves as a profound assertion of God's absolute transcendence and unchangeable nature. Elihu argues that human actions, whether the deepest sins or the most righteous deeds, do not fundamentally impact, diminish, or enhance the divine essence, power, or glory of God. This rhetorical challenge aims to correct Job's perceived self-righteousness and the friends' limited theological understanding, emphasizing that God's majesty is inherent and entirely independent of humanity's moral choices, though sin still carries severe consequences for the sinner and the created order.

### CONTEXT
* **Literary Context:** Job 35:6 is embedded within the extensive speeches of Elihu, a younger man who emerges after Job and his three companions (Eliphaz, Bildad, and Zophar) have exhausted their arguments (Job 32-37). Elihu positions himself as a more insightful mediator, intent on rectifying what he views as Job's presumptuous claims of innocence and the friends' rigid, unhelpful theological frameworks. Specifically, chapter 35 directly addresses Job's lament that God does not consistently reward righteousness or punish wickedness, implying divine indifference or that human actions are inconsequential to the Almighty. Elihu's argument here is a direct counter to Job's earlier expressions of frustration, such as his desire for a mediator in [Job 9:32-33](/job/9-32-33 "Job 9:32-33 - No Mediator to Argue with God") and his questioning of the prosperity of the wicked in [Job 21:7-15](/job/21-7-15 "Job 21:7-15 - Why Do the Wicked Prosper?"). Elihu endeavors to re-establish God's unassailable greatness and His independence from human influence, thereby preparing the theological ground for God's climactic speeches from the whirlwind in [Job 38](/job/38 "Job 38 - The Lord Answers Job").
* **Historical & Cultural Context:** The Book of Job is set in the land of Uz, generally understood to be during the patriarchal period, and reflects the broader ancient Near Eastern (ANE) wisdom traditions. While many ANE deities were often depicted as anthropomorphic, susceptible to human influence, and even dependent on human sustenance or actions, the God of Israel is consistently portrayed as utterly transcendent and self-sufficient. Elihu's argument in Job 35:6 aligns perfectly with this distinctive Israelite theological understanding, standing in stark contrast to pagan notions of gods who could be manipulated, appeased, or diminished by human behavior. The concept of divine aseity—God's existence being entirely independent of any external cause—is a foundational tenet of biblical theology. Elihu, though not speaking with perfect divine authority, articulates this crucial aspect of God's nature, which would have been a radical departure from the prevailing polytheistic views of the time, where human rituals and sacrifices were frequently seen as necessary to "feed" or "propitiate" the gods.
* **Key Themes:** This verse profoundly contributes to several core themes within the Book of Job and the broader tapestry of biblical theology. Firstly, it powerfully underscores God's **absolute transcendence and sovereignty**, emphasizing that His being, glory, and power are inherent and not contingent upon human actions. Our sin does not diminish Him, nor does our righteousness enhance Him. This truth resonates with passages like [Isaiah 55:8-9](/isaiah/55-8-9 "Isaiah 55:8-9 - God's Thoughts and Ways Are Higher"), which declares God's ways and thoughts to be infinitely higher than humanity's. Secondly, the verse clarifies the **nature of sin's impact**, asserting that while sin unequivocally offends God's holiness and justly incurs His wrath, its primary detrimental effect is upon the sinner themselves and other human beings, rather than upon God's intrinsic being. Elihu's rhetorical questions ("what doest thou against him?" and "what doest thou unto him?") implicitly convey that God does not suffer or gain from human moral choices in the same way humans do. This reinforces God's **self-sufficiency and independence**, countering any notion that God is somehow needy or dependent on His creation for His existence or perfection.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sinnest (Hebrew, _châṭâʼ'_):** This verb (H2398) fundamentally means "to miss the mark" or "to err." In a moral and theological context, it signifies deviating from God's perfect standard, failing to fulfill one's obligations, or acting contrary to divine will. Elihu uses it here to refer to any act of moral wrongdoing by Job or humanity in general.
* **Transgressions (Hebrew, _peshaʻ'_):** This noun (H6588) carries a stronger connotation than _châṭâʼ'_, often meaning "revolt," "rebellion," or a deliberate breaking of a covenant or relationship. It implies a more willful and defiant act against God's authority. The KJV's "multiplied" suggests an abundance or accumulation of such rebellious acts, intensifying the hypothetical scenario.
* **Doest (Hebrew, _pâʻal'_ / _ʻâsâh'_):** The KJV uses "doest" twice, representing two distinct Hebrew verbs. The first "doest" comes from _pâʻal_ (H6466), meaning "to do or make systematically and habitually," often implying practice or accomplishment. The second "doest" comes from _ʻâsâh_ (H6213), a broader term meaning "to do or make in the broadest sense and widest application," encompassing actions, accomplishments, or even giving. Elihu's rhetorical questions, "what do you accomplish against Him?" and "what do you give Him?", underscore his point that human actions, whether sinful or righteous, have no substantive effect on God's inherent being, power, or glory. They do not add to or subtract from His perfection.

#### Verse Breakdown
* **"If thou sinnest":** This opening clause establishes a hypothetical premise. Elihu is not levying a specific accusation against Job but invites him to consider the general case of human wrongdoing. The conditional "if" sets up a thought experiment regarding the implications of human actions.
* **"what doest thou against him?":** This is the first rhetorical question, directly probing the impact of human sin on God. Elihu's implied answer is "nothing of consequence to His being." Sin harms the sinner and others, but it does not diminish God's power, glory, or existence. It does not "damage" or "affect" God's intrinsic nature.
* **"or [if] thy transgressions be multiplied":** This clause intensifies the hypothetical scenario, moving from a single act of sin to a proliferation of rebellious acts. The mention of "multiplied" transgressions emphasizes the extensive nature of human depravity or defiance, yet the core question regarding God's unaffected nature remains constant.
* **"what doest thou unto him?":** This second rhetorical question, utilizing a different Hebrew verb for "doest" (ʻâsâh), powerfully reinforces the first. It asks what benefit or detriment human actions, even abundant and rebellious transgressions, could possibly "give" or "impart" to God. Again, the implied answer is "nothing." God is not in need of anything from humanity, nor can humanity impose anything upon Him that would alter His divine essence or perfection.

#### Literary Devices
Job 35:6 primarily employs **Rhetorical Question** and **Parallelism**. The entire verse is structured as a pair of rhetorical questions, designed not to elicit an answer but to make a forceful, undeniable point: human actions, whether sinful or righteous, have no intrinsic effect on God's transcendent being. This technique compels the listener (Job) to confront the vast, unbridgeable chasm between human finitude and divine infinitude. Furthermore, the verse exhibits **Synonymous Parallelism**, where the second half of the verse ("or [if] thy transgressions be multiplied, what doest thou unto him?") reiterates and intensifies the thought of the first half ("If thou sinnest, what doest thou against him?"). "Sinnest" is paralleled by "transgressions be multiplied," and "what doest thou against him?" is paralleled by "what doest thou unto him?" This repetition with variation serves to underscore Elihu's central argument about God's unassailable transcendence and complete independence from human influence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's assertion in Job 35:6 articulates a profound theological truth about God's nature, often termed His aseity or self-existence. God does not depend on anything outside Himself for His being, glory, or power. Our sin, while a grievous offense against His holy character and a violation of His moral law, does not diminish Him in any way. Similarly, our righteousness, though pleasing to Him and a reflection of His image, does not add to His inherent perfection. This truth cultivates profound humility, reminding us that our obedience is not for God's benefit in terms of His being, but for our own good, the good of others, and as an act of worship that acknowledges His supreme worth. It underscores that God's engagement with humanity, His commands, and His offer of redemption stem not from need, but from His overflowing love and sovereign will.

* [Psalm 16:2](/psalms/16-2 "Psalm 16:2 - My Goodness Extends Not to You")
* [Romans 11:35](/romans/11-35 "Romans 11:35 - Who Has Given to God?")
* [Acts 17:25](/acts/17-25 "Acts 17:25 - God Needs Nothing from Human Hands")

### REFLECTION AND APPLICATION
Job 35:6 serves as a powerful corrective to any human-centered theology that might inadvertently place humanity at the center of God's universe or suggest that God is somehow dependent on our actions. It compels us to recognize the infinite qualitative difference between the Creator and the created. This understanding should evoke a deep sense of reverence and humility. Our sin is not merely a personal failing; it is an affront to the transcendent, self-existent God, yet it does not diminish His being. This paradox highlights the immensity of God's grace: He, who needs nothing from us, chooses to engage with us, to be offended by our sin, and to offer a path to reconciliation. Our obedience, therefore, is not a transaction to "help" God, but a grateful response to His inherent worth and a demonstration of our love and submission, which ultimately benefits us and brings glory to His name. It frees us from the burden of thinking our actions can make God "more God" or "less God," allowing us to focus on living in faithful response to His revealed will.

#### Questions for Reflection
* **How does understanding God's transcendence, as presented in Job 35:6, impact your view of your own sin and righteousness?**
* **If our actions do not diminish or enhance God's being, what then is the primary motivation for pursuing holiness and avoiding sin?**
* **In what ways might a misunderstanding of God's self-sufficiency lead to a self-centered or performance-driven faith?**
* **How does the truth of God's independence from human actions deepen your appreciation for His grace and willingness to relate to humanity?**

### FAQ
**Does this verse imply that God doesn't care about sin, since it doesn't affect Him?**

Answer: No, absolutely not. While Job 35:6 emphasizes that sin does not diminish God's inherent being or power, it does not suggest divine indifference. God's holiness means He is utterly separate from and opposed to sin. Sin offends His character, violates His just laws, and breaks the covenant relationship He desires with humanity. The verse clarifies that the *impact* of sin is primarily on the sinner and the created order, not on God's divine essence. God's response to sin—His grief, wrath, and provision for atonement—demonstrates His profound concern, even though His being remains immutable. For example, [Genesis 6:6](/genesis/6-6 "Genesis 6:6 - God Grieved by Human Wickedness") speaks of God being "grieved" by human wickedness, showing His emotional response to sin, even as His nature remains unaffected.

### CHRIST-CENTERED FULFILLMENT
Job 35:6, though spoken by Elihu, profoundly foreshadows the Christ-centered understanding of God's transcendence and humanity's relationship to Him. The verse highlights that no human sin, no matter how multiplied, can diminish the glory or being of God, who is eternally self-existent and perfect. This truth finds its ultimate expression in Jesus Christ, who is the very embodiment of this transcendent God, being the Word who was with God and was God ([John 1:1-3](/john/1-1-3 "John 1:1-3 - The Word Was God")) and through whom all things were created and sustained ([Colossians 1:16-17](/colossians/1-16-17 "Colossians 1:16-17 - All Things Created Through Him")). Christ, being God, needed nothing from humanity; He was not diminished by our rebellion nor enhanced by our obedience. Yet, out of His infinite love and sovereign will, this transcendent God, in Christ, chose to enter into human history. The profound consequence of sin, which Elihu notes affects humanity rather than God's being, is fully borne by Christ on the cross. He "became sin for us" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), not because God needed His essence to be changed, but because humanity needed a propitiation for sin that only a perfect, divine-human mediator could provide. Thus, the truth of God's independence from human actions in Job 35:6 magnifies the incredible grace of the incarnation and atonement: God, who is utterly sufficient in Himself, chose to provide the ultimate solution for sin, demonstrating His love for a humanity that could offer Him nothing to improve His being, yet desperately needed His intervention ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")).

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

Jeremiah 7:19

Do they provoke me to anger? saith the LORD: [do they] not [provoke] themselves to the confusion of their own faces?

Proverbs 8:36

But he that sinneth against me wrongeth his own soul: all they that hate me love death.

Proverbs 9:12

If thou be wise, thou shalt be wise for thyself: but [if] thou scornest, thou alone shalt bear [it].