Job 35:8
Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man.
Original Language Analysis
לְאִישׁ
may hurt a man
H376
לְאִישׁ
may hurt a man
Strong's:
H376
Word #:
1 of 6
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
וּלְבֶן
may profit the son
H1121
וּלְבֶן
may profit the son
Strong's:
H1121
Word #:
4 of 6
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
Historical Context
Ancient Near Eastern wisdom literature emphasized communal consequences of individual behavior. Hammurabi's Code, Egyptian Ma'at concept, and Mesopotamian wisdom texts all stressed social order requiring ethical behavior. Elihu stands within this tradition while adding theological depth—righteous living serves human community, not divine need.
Questions for Reflection
- How does recognizing that your behavior primarily affects fellow humans (not God's essential being) shape your ethical motivations?
- What is the relationship between horizontal ethics (affecting humans) and vertical covenant relationship (affecting God's response)?
- How can we avoid both the error of thinking God needs our righteousness and the error of thinking He's indifferent to it?
Analysis & Commentary
Thy wickedness may hurt a man as thou art (לְאִישׁ־כָּמוֹךָ רִשְׁעֶךָ, le-ish-kamocha rish'ekha)—Rasha (רֶשַׁע) denotes 'wickedness' or 'guilt.' Elihu argues that human sin affects fellow humans, not God. And thy righteousness may profit the son of man (וּלְבֶן־אָדָם צִדְקָתֶךָ, ul-ven-adam tsidqatekha)—Tsedaqah (צְדָקָה), 'righteousness,' benefits ben-adam (בֶּן־אָדָם), 'son of man,' humanity collectively.
This verse complements verse 7's divine transcendence with moral action's horizontal dimension. Sin and righteousness primarily impact the human community, not God's essential being. This contains profound truth: ethical behavior creates societal consequences—injustice harms communities, righteousness builds them (Proverbs 14:34).
Yet Elihu's limitation appears again: while God's being isn't affected by human action, His covenantal heart responds to both wickedness and righteousness. 'The LORD's soul was grieved for the misery of Israel' (Judges 10:16); 'Grieve not the holy Spirit of God' (Ephesians 4:30). God's impassibility (unchanging essence) coexists with His covenant responsiveness. Elihu rightly emphasizes creation-order morality's social impact but underplays covenant relationship's divine-human mutuality. Jesus later demonstrates this balance—suffering evil's effects (horizontal) while bearing sin's divine judgment (vertical, Isaiah 53:10).