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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 35:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.The bad words which Elihu charges upon Job, Job 35:2, Job 35:3.
To evince the badness of them he appeals to Job himself, and his own sober thoughts, in the reflection: Thinkest thou this to be right? This intimates Elihu's confidence that the reproof he now gave was just, for he could refer the judgment of it even to Job himself. Those that have truth and equity on their side sooner or later will have every man's conscience on their side. It also intimates his good opinion of Job, that he thought better than he spoke, and that, though he had spoken amiss, yet, when he perceived his mistake, he would not stand to it. When we have said, in our haste, that which was not right, it becomes us to own that our second thoughts convince us that it was wrong. Two things Elihu here reproves Job for: - 1. For justifying himself more than God, which was the thing that first provoked him, Job 32:2. "Thou hast, in effect, said, My righteousness is more than God's," that is, "I have done more for God than ever he did for me; so that, when the accounts are balanced, he will be brought in debtor to me." As if Job thought his services had been paid less than they deserved and his sins punished more than they deserved, which is a most unjust and wicked thought for any man to harbour and especially to utter. When Job insisted so much upon his own integrity, and the severity of God's dealings with him, he did in effect say, My righteousness is more than God's; whereas, though we be ever so good and our afflictions ever so great, we are chargeable with unrighteousness and God is not. 2. For disowning the benefits and advantages of religion because he suffered these things: What profit shall I have if I be cleansed from my sin? Job 35:3. This is gathered from Job 9:30, Job 9:31. Though I make my hands ever so clean, what the nearer am I? Thou shalt plunge me in the ditch. And Job 10:15, If I be wicked, woe to me; but, if I be righteous, it is all the same. The psalmist, when he compared his own afflictions with the prosperity of the wicked, was tempted to say, Verily I have cleansed my heart in vain, Psa 73:13. And, if Job said so, he did in effect say, My righteousness is more than God's (Job 35:9); for, if he got nothing by his religion, God was more beholden to him than he was to God. But, though there might be some colour for it, yet it was not fair to charge these words upon Job, when he himself had made them the wicked words of prospering sinners (Job 21:15, What profit shall we have if we pray to him?) and had immediately disclaimed them. The counsel of the wicked is far from me, Job 21:16. It is not a fair way of disputing to charge men with those consequences of their opinions which they expressly renounce.
II.The good answer which Elihu gives to this (Job 35:4):
"I will undertake to answer thee, and thy companions with thee," that is, "all those that approve thy sayings and are ready to justify thee in them, and all others that say as thou sayest: "I have that to offer which will silence them all." To do this he has recourse to his old maxim (Job 33:12), that God is greater than man. This is a truth which, if duly improved, will serve many good purposes, and particularly this to prove that God is debtor to no man. The greatest of men may be a debtor to the meanest; but such is the infinite disproportion between God and man that the great God cannot possibly receive any benefit by man, and therefore cannot be supposed to lie under any obligation to man; for, if he be obliged by his purpose and promise, it is only to himself. That is a challenge which no man can take up (Rom 11:35), Who hath first given to God, let him prove it, and it shall be recompensed to him again. Why should we demand it, as a just debt, to gain by our religion (as Job seemed to do), when the God we serve does not gain by it?
1.Elihu needs not prove that God is above man; it is agreed by all; but he endeavours to affect Job and us with it, by an ocular demonstration of the height of the heavens and the clouds, Job 35:5. They are far above us, and God is far above them; how much then is he set out of the reach either of our sins or of our services! Look unto the heavens, and behold the clouds. God made man erect, coelumque tueri jussit - and bade him look up to heaven. Idolaters looked up, and worshipped the hosts of heaven, the sun, moon, and stars; but we must look up to heaven, and worship the Lord of those hosts. They are higher than we, but God is infinitely above them. His glory is above the heavens (Psa 8:1) and the knowledge of him higher than heaven, Job 11:8.
2.But hence he infers that God is not affected, either one way or other, by any thing that we do.
(1.)He owns that men may be either bettered or damaged by what we do (Job 35:8): Thy wickedness, perhaps, may hurt a man as thou art, may occasion him trouble in his outward concerns. A wicked man may wound, or rob, or slander his neighbour, or may draw him into sin and so prejudice his soul. Thy righteousness, thy justice, thy charity, thy wisdom, thy piety, may perhaps profit the son of man. Our goodness extends to the saints that are in the earth, Psa 16:3. To men like ourselves we are in a capacity either of doing injury or of showing kindness; and in both these the sovereign Lord and Judge of all will interest himself, will reward those that do good and punish those that do hurt to their fellow-creatures and fellow-subjects. But,
(2.)He utterly denies that God can really be either prejudiced or advantaged by what any, even the greatest men of the earth, do, or can do.
[1.]The sins of the worst sinners are no damage to him (Job 35:6): "If thou sinnest wilfully, and of malice prepense, against him, with a high hand, nay, if thy transgressions be multiplied, and the acts of sin be ever so often repeated, yet what doest thou against him?" This is a challenge to the carnal mind, and defies the most daring sinner to do his worst. It speaks much for the greatness and glory of God that it is not in the power of his worst enemies to do him any real prejudice. Sin is said to be against God because so the sinner intends it and so God takes it, and it is an injury to his honour; yet it cannot do any thing against him. The malice of sinners is impotent malice: it cannot destroy his being or perfections, cannot dethrone him from his power and dominion, cannot disturb his peace and repose, cannot defeat his counsels and designs, nor can it derogate from his essential glory. Job therefore spoke amiss in saying What profit is it that I am cleansed from my sin? God was no gainer by his reformation; and who then would gain if he himself did not?
[2.]The services of the best saints are no profit to him (Job 35:7): If thou be righteous, what givest thou to him? He needs not our service; or, if he did want to have the work done, he has better hands than ours at command. Our religion brings no accession at all to his felicity. He is so far from being beholden to us that we are beholden to him for making us righteous and accepting our righteousness; and therefore we can demand nothing from him, nor have any reason to complain if we have not what we expect, but to be thankful that we have better than we deserve.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
20. The iniquity of man hurts him, whom it pollutes by perversion. And, again, our righteousness profits him, whom it converts from his wickedness. For those things cannot either hurt, or profit, which cannot either corrupt from what is good, or change from what is evil. The powers above, then, cannot be either hurt, or profiled, because they have already received to be free from change. But they who are involved in earthly desires, cannot consider these things. For it is difficult for minds, which are scattered abroad, to return to themselves; because evil ways detain them, more pleasurably, when once ensnared, the more every thing, which pleases them, is therein permitted. For no wall of discipline stands in the way to confine them, no punishment of retribution is looked forward to, to frighten them. But, when the eyes of the heart are closed, the soul is plunged the more surely into the lowest abyss, as it is shut out from the highest objects, and commits temporal sins more fearlessly, the more obstinately it despairs of eternal blessings.
21. But that wickedness of the reprobate, separating the life of the Elect, as corn from the chaff in threshing, oppresses, that it may purify. For the wicked, whilst they afflict the good, release them the more from the desires of this world; because, while they heap on them many cruelties here, they compel them to hasten heavenwards. Which is well signified by the Jewish people, when Moses was summoning, and king Pharaoh raging against, them. For Moses was then sent to call them, when Pharaoh had been already urged to oppress them by hard labours: in order that the one, while summoning, might draw away, as it were, the minds of the Israelites disgracefully clinging to Egypt, and the other might urge them on, as it were, while raging: and that the people, which was disgracefully held in bondage, might be moved, either by being invited by blessings, or driven by sufferings. [Ex.16, 3] This occurs daily, while the reprobate are allowed to rage against the Elect, when heavenly rewards have been announced to them; in order, that, if we neglect to go forth, when called, to the land of promise, we may be compelled at least by raging oppressions; and, that this Egypt, that is, our present life, which oppressed us, when flattering, may aid, when pressing, us: and that, that which, when cherishing, crushed us with the yoke of bondage, may show the way of liberty, while it tortures. This is the special reason, why the righteous are allowed to be afflicted by the wicked, in order, namely, that while they hear of future blessings to desire, they may also suffer present evils to shudder at; and that, while love invites, torture may drive them to an easier escape. Whence Eliu, going on to speak of the same sufferings of the Elect, under the oppressions of the reprobate.
“Your wickedness affects others like you.” If one asks, “Why does God judge [the wicked] if their sin does not harm him personally?” [the author] brings forward the reason and says, “Because of the multitude of oppressions people cry out; they call for help.” It is not for him, he says, that the [impious] are punished, but because of those who are oppressed and robbed and cry out to him, so that he may take revenge on those who compel them to suffer afflictions.
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Summary
Job 35:8, part of Elihu's discourse, articulates a profound truth regarding the sphere of human moral impact. It asserts that while human wickedness and righteousness do not affect God's transcendent and immutable nature, they have direct and significant consequences for fellow human beings. This verse corrects any misconception that human actions could diminish or enhance God's being, instead redirecting the focus of moral accountability to the horizontal plane of human interaction and communal well-being.
Context
Literary Context
This verse is strategically placed within Elihu's fourth and final discourse, which spans Job 34-37. Elihu, presented as a younger, more perceptive voice than Job's three friends, aims to offer a refined theological perspective on God's justice and sovereignty, challenging both Job's perceived self-righteousness and the friends' rigid, simplistic theology. Job 35:8 directly follows Elihu's crucial rhetorical questions in Job 35:6-7, where he emphatically declares that human sin cannot harm God, nor can human righteousness benefit Him. Elihu's overarching argument in this section is that God is infinitely great and utterly unaffected in His intrinsic being, power, or glory by human actions, thereby dismantling Job's implied accusation that God is either unjust or somehow obligated by human piety. This sets the stage for Elihu to explain where the true impact of human morality lies.
Historical & Cultural Context
The Book of Job is deeply embedded in the ancient Near Eastern wisdom tradition, which often grappled with the problem of suffering and the concept of divine justice. A prevailing cultural norm, particularly among Job's friends, was "retribution theology"—the belief that righteousness invariably led to prosperity and wickedness to adversity. Elihu, while still operating within a framework that values divine justice, introduces a more sophisticated theological nuance. He confronts the tension between God's absolute transcendence—a cornerstone of Israelite theology—and the tangible, immanent experience of human suffering and moral choices. The ancient world, especially in tribal or communal societies, also held a strong understanding of collective responsibility and the ripple effect of individual actions. Elihu's assertion that human actions primarily affect other humans resonates with this cultural understanding of how individual morality shapes the fabric of the community.
Key Themes
Job 35:8 significantly contributes to several core themes found throughout the Book of Job and broader biblical theology. Firstly, it powerfully underscores God's absolute transcendence and immutability, emphasizing that the Almighty is not diminished by human sin nor enhanced by human righteousness. This foundational concept is echoed in passages like Malachi 3:6 ("For I the Lord do not change") and Psalm 102:27 ("But you are the same, and your years have no end"). Secondly, the verse highlights human accountability and the social dimension of morality. Elihu posits that the primary and immediate impact of one's moral choices is felt horizontally, among fellow human beings. This aligns with the wisdom literature's consistent emphasis on the societal consequences of actions, as vividly illustrated in Proverbs 14:34, which states that "Righteousness exalts a nation, but sin is a reproach to any people." Finally, the verse implicitly touches upon the theme of God's sovereign justice, suggesting that while human actions do not affect God's being, He remains the ultimate and righteous arbiter who observes, judges, and responds to these actions within the human sphere.
Exposition and Analysis
Key Word Analysis
This term (H7562, רֶשַׁע) denotes unrighteousness, guilt, or evil. It refers to actions or a state of being that is contrary to divine law and moral uprightness, often implying a deliberate deviation from what is right. In this context, Elihu uses it to describe human sin, emphasizing its inherent nature as something that causes harm, disorder, and suffering.
This term (H6666, צְדָקָה) signifies rightness, justice, uprightness, or moral rectitude. It refers to actions or a state of being that aligns with God's character, commands, and covenantal expectations. Elihu uses it to describe human virtuous living, highlighting its beneficial and life-affirming nature, which contributes to order and well-being.
This common Hebrew idiom (H1121, בֵּן, "son"; H120, אָדָם, "human being") literally means "son of Adam" and is used generically to refer to any human being, mankind collectively, or an individual person. In Job 35:8, its use emphasizes that the recipient of the "hurt" or "profit" is another member of the human race, underscoring the horizontal dimension of moral impact, distinct from any direct effect on God.
Verse Breakdown
"Thy wickedness [may hurt] a man as thou [art]"
This clause asserts that human sin—whether Job's or that of any individual—has a direct, detrimental impact on other people. The KJV's bracketed "may hurt" accurately conveys the implied consequence in the Hebrew, indicating that wickedness causes suffering, injustice, or harm within the human community. The phrase "a man as thou art" emphasizes the horizontal nature of this impact: sin affects one's peers, those who share the same human condition, rather than diminishing God.
"and thy righteousness [may profit] the son of man"
Conversely, this clause states that human righteousness brings benefit or advantage to other human beings. The implied "may profit" indicates that virtuous actions, integrity, and adherence to moral uprightness lead to positive outcomes, well-being, and blessings for others. The use of "the son of man" reiterates that the beneficiaries of righteousness are fellow humans, reinforcing the social and communal dimension of morality.
Literary Devices
Elihu's statement in Job 35:8 masterfully employs several literary devices to convey its profound message. The most prominent is antithesis, evident in the stark contrast drawn between "wickedness" and "righteousness," and their respective outcomes of causing "hurt" and bringing "profit." This sharp juxtaposition effectively highlights the opposing consequences of moral choices on the human community. The verse also functions as didacticism, as Elihu explicitly teaches Job (and by extension, the reader) a crucial theological truth about the scope and locus of human moral action. Furthermore, the KJV's use of bracketed words like "[may hurt]" and "[may profit]" serves as an interpretive ellipsis, clarifying the implied verbal force in the Hebrew, which often relies on context to convey such nuances. The entirety of Elihu's discourse, culminating in this verse, can be viewed as an extended rhetorical argument, meticulously constructed to persuade Job of God's unassailable justice and transcendence, while redirecting Job's focus from his own perceived claims against God to the broader impact of human morality.
Theological and Thematic Connections
Elihu's assertion in Job 35:8 is a profound theological statement on the nature of God's transcendence and the scope of human responsibility. It clarifies that God is not a being who can be diminished by human sin or augmented by human righteousness. His perfection, self-sufficiency, and immutability mean that our moral choices do not affect His intrinsic glory, power, or being. Instead, the primary locus of impact for human wickedness and righteousness is the human sphere itself. This does not imply God is indifferent to human morality; rather, it refines our understanding of how His justice operates. God cares deeply about human actions because they affect His creation, particularly other image-bearers, and He will ultimately judge accordingly. This perspective challenges the simplistic retribution theology of Job's friends, suggesting that while God is just, the immediate and tangible consequences of our actions are often felt horizontally, within the intricate web of human relationships and societal structures. Our moral lives are not merely a transaction with God but a profound influence on the world He created and loves.
Reflection and Application
Job 35:8 offers a vital corrective to any self-centered or performance-based understanding of our relationship with God. It reminds us that while our ultimate duty is to glorify God and live in obedience to His commands, the immediate and tangible consequences of our moral choices are profoundly felt by those around us. This truth calls us to a deeper sense of responsibility for our actions, recognizing that our lives are not lived in isolation but are intricately woven into the tapestry of human existence. Every act of kindness, every decision for integrity, every word of encouragement, and conversely, every act of malice, every dishonest choice, every harsh word, creates a ripple effect in the lives of others, for good or ill. Living righteously is not about earning favor with an unchangeable God, but about honoring Him by reflecting His character in our interactions with His creation, especially fellow humans. It urges us to consider the "profit" our righteousness can bring to "the son of man" and to actively pursue a life that builds up, rather than tears down, the community around us, understanding that this is a tangible expression of our love for God and neighbor. It shifts our focus from what we can gain from God to how we can bless others for God's glory.
Questions for Reflection
FAQ
Does this verse mean God doesn't care about my sin or righteousness?
No, absolutely not. Elihu's point in Job 35:8 is not that God is indifferent to human morality, but rather that human actions do not affect His intrinsic being or add to His perfection. God is self-sufficient, complete, and immutable. Our sin does not diminish His glory, nor does our righteousness enhance it. However, God cares deeply about our sin and righteousness because they impact His creation, particularly other human beings whom He loves and for whom Christ died. He is a perfectly just God who will hold humanity accountable for their actions, as seen in passages like Romans 2:6 ("He will repay each person according to what they have done") and 2 Corinthians 5:10 ("For we must all appear before the judgment seat of Christ"). Elihu is emphasizing the locus of the immediate impact of human actions (on other humans), not negating God's ultimate concern, judgment, or active involvement in human affairs.
How does Elihu's statement in Job 35:8 relate to Job's suffering?
Elihu uses Job 35:8 to counter Job's implied accusations against God's justice and to correct Job's self-focused perspective. Job, in his profound distress, had questioned why a righteous man like himself was suffering so severely, almost suggesting that God was unjust or unresponsive to his piety. Elihu argues that Job's righteousness could not have benefited God in a way that would obligate God to prevent his suffering, nor could his sin (if any) have harmed God to provoke such severe punishment. Elihu's point is that the direct consequences of human actions are felt primarily within the human sphere. Therefore, Job's suffering is not a result of him having "hurt" God, nor is his righteousness a claim against God that demands a specific outcome. This perspective helps Elihu move beyond the simplistic "sin equals suffering" theology of the other friends, though he still struggles to fully grasp the complexities of God's sovereign purposes in allowing suffering.
Christ-Centered Fulfillment
Job 35:8, while spoken by Elihu in the Old Testament, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Elihu correctly identifies that human wickedness harms "a man" and human righteousness profits "the son of man," emphasizing the horizontal impact of morality. Jesus, as the perfect "Son of Man" (a title He frequently used for Himself, as in Matthew 8:20), perfectly embodied righteousness not for His own gain, but entirely for the "profit" of humanity. His life was a living demonstration of selfless love and service, always seeking the well-being of others, healing the sick, feeding the hungry, and teaching the way of truth (Matthew 4:23). Crucially, His death on the cross was the ultimate act of righteousness that bore the full weight of human "wickedness," not because our sin harmed God's being, but because it justly separated humanity from Him and brought about spiritual death (Romans 6:23). Jesus' sacrifice did not "profit" God in the sense of adding to His perfection, but it profoundly "profited" humanity by providing atonement and reconciliation, making us righteous in God's sight (2 Corinthians 5:21). Thus, Christ's perfect life and atoning death perfectly illustrate that true righteousness is always for the benefit of "the son of man," culminating in the greatest profit imaginable: eternal life and restored relationship with God through Him (John 3:16). He is the one whose perfect righteousness brings ultimate profit to all who believe.