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

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

For thou saidst : That which is right doth not please thee : or what will it profit thee if I sin?

For thou hast asked of what profit it is unto thee: what do I gain more than if I had sinned?

For thou sayest, 'What doth it profit Thee! What do I profit from my sin?'

For you said, What advantage will it be to you? and, What profit shall I have, if I be cleansed from my sin?

What profit is it to me, and how am I better off than if I had done wrong?

That thou inquirest: 'What advantage will it be unto Thee?' And: 'What profit shall I have, more than if I had sinned?'

For you said, "Having done what is right does not please you," and, "How will it benefit you, if I sin?"

For thou saidst - Another sentiment of a similar kind which Elihu proposes to examine. He had already adverted to this sentiment of Job in Job 34:9, and examined it at some length, and had shown in reply to it that God could not be unjust, and that there was great impropriety when man presumed to arraign the justice of the Most High. He now adverts to it again in order to show that God could not be benefited or injured by the conduct of man, and that he was, therefore, under no inducement to treat him otherwise than impartially.
What advantage will it be unto thee? - see the notes at Job 34:9. The phrase "unto thee," refers to Job himself. He had said this to himself; or to his own soul. Such a mode of expression is not uncommon in the Scriptures.
And, What profit shall I have if I be cleansed from my sin - Margin, "or, by it" more than by my sin."" The Hebrew will admit of either of these interpretations, and the sense is not materially varied. The idea is, that as to good treatment or securing the favor of God under the arrangements of his government, a man might just as well be wicked as righteous. He would be as likely to be prosperous in the world, and to experience the tokens of the divine favor. Job had by no means advanced such a sentiment; but he had maintained that he was treated "as if" he were a sinner; that the dealings of Providence were "not" in this world in accordance with the character of people; and this was interpreted by Elihu as maintaining that there was no advantage in being righteous, or that a man might as well be a sinner. It was for such supposed sentiments as these, that Elihu and the three friends of Job charged him with giving "answers" for wicked people, or maintaining opinions which went to sustain and encourage the wicked; see Job 34:36.

What advantage will it be unto thee? - As if he had said to God, "My righteousness cannot profit thee, nor do I find that it is of any benefit to myself." Or perhaps Elihu makes here a general assertion, which he afterwards endeavors to exemplify: Thou hast been reasoning how it may profit thee, and thou hast said, "What profit shall I have in righteousness more than in sin?"

For thou saidst, what advantage will it be unto thee?.... Meaning that his righteousness, his holy life and conversation, were of no avail to him: he received no more benefit by being righteous than if he was wicked, since God destroyed one as well as another; and since his righteousness did not secure him from afflictions and calamities, it was of no advantage to him; he had not said so in so many words, but it is inferred from what he had said, Job 9:22. Man's own righteousness is of no advantage to him as to justification before God, and acceptance with him, nor in the business of salvation, or with respect to heaven and happiness, so as to give a right and title to it; bat is of great advantage in other respects; is for self-defence against the imputations and calumnies of wicked men; it makes a man honourable and respectable among men, when to live a vicious course of life is scandalous and reproachful; it gives pleasure and satisfaction to the mind, the testimony of a good conscience is matter of rejoicing; and such a man is free from the racks and tortures of an evil conscience others are distressed with; besides, good works are an evidence of the truth and genuineness of faith to others, and ornament the doctrines of the Gospel and a profession of them: and though a righteous man may be afflicted as others, yet in a different manner, in love and not in wrath, and always for his good;
and, what profit shall one have, if I be cleansed from my sin? The words, "if I be cleansed", are a supplement, and seem necessary; so Mr. Broughton supplies. Sin is of a defiling nature, yet man may be cleansed from it, not by anything he can do, but only by the grace of. God and blood of Christ; and from such a cleansing profit arises. This fits a man for the service and worship of God, and for communion with him; gives him peace of mind, and makes him meet for heaven. This Job had not expressly said, and not at all in this sense, but it seems to be inferred from Job 9:29; where he is speaking of outward purity of life, and yet was plunged into the ditch of afflictions. Some render the words to this sense, as if there was no profit "by expiation of atonement for sin" (u); the same word signifying both sin and atonement for it: there is none but by the blood and sacrifice of Christ, and much profit arises from that; pardon of sin proceeds upon it, and this furnishes out much solid peace, joy, and comfort, Romans 5:10. Others, what profit by punishment for sin (w), unless to God? so sin is sometimes put for punishment; or through leaving sin and repenting of it (x). Now though these are not the causes of the pardon of sin, yet it is given and applied to such who do repent of it, confess and forsake it, Proverbs 28:13. Or by being "without sin" (y): no man is without sin; but a man may be without any gross and enormous crime he is chargeable with, or without living a vicious course of life; and this is profitable, as has been before observed. Jarchi's paraphrase is,
"what shall I profit more by my righteousness than by my sin?''
which sense is followed by others: I may as well be wicked as righteous; I am not the better for it, since I am afflicted in the manner I am: my righteousness is of no profit to me; if to any, it is to God. To this Elihu returns an answer in the following verses.
(u) "de expiatione mea", Mercerus, &c. "in expiando peccatum", Grotius; "pro piaculo venit", Cocceius; so Simeon Bar Tzemach in loc. (w) "Supplicio meo", Junius & Tremellius; "mucta pro illo aut poena", Cocceius; "ex poena peccati mei", Drusius; so Ben Gersom. (x) "Subaudi relicto", so Mercerus, Drusius; "remisso et per poenitentiam diluto", Munster. (y) "Absque peccato", i.e. "ita vivendo ut non perccom"; so some in Michaelis.

Rather, explanatory of "this" in Job 35:2, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; Job 22:17).

Thou saidst - Another imputation upon God. Unto thee - Unto me; such changes of persons being frequent in the Hebrew language. What profit, &c. - God does not reward so much as I deserve. But it was not fair to charge this upon Job, which he had neither directly nor indirectly affirmed.