Jeremiah 7:19(v6)Do they provoke me to anger?” says Yahweh. “Don’t they provoke themselves, to the confusion of their own faces?”
Job 22:2-3(v7)“Can a man be profitable to God? Surely he who is wise is profitable to himself. Is it any pleasure to the Almighty that you are righteous?…
Psalms 16:2(v7)My soul, you have said to Yahweh, “You are my Lord. Apart from you I have no good thing.”
Proverbs 8:36(v6)But he who sins against me wrongs his own soul. All those who hate me love death.”
Proverbs 9:12(vv6–7)If you are wise, you are wise for yourself. If you mock, you alone will bear it.
Show all 19 cross-references
Job 22:12(v5)“Isn’t God in the heights of heaven? See the height of the stars, how high they are!
Luke 17:10(v7)Even so you also, when you have done all the things that are commanded you, say, ‘We are unworthy servants. We have done our duty.’ ”
Romans 11:35(v7)“Or who has first given to him, and it will be repaid to him again?”
Isaiah 55:9(v5)“For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
1 Chronicles 29:14(v7)But who am I, and what is my people, that we should be able to offer so willingly as this? For all things come from you, and we have given…
Isaiah 40:22-23(v5)It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain,…
Nahum 1:3(v5)Yahweh is slow to anger, and great in power, and will by no means leave the guilty unpunished. Yahweh has his way in the whirlwind and in…
Genesis 15:5(v5)Yahweh brought him outside, and said, “Look now toward the sky, and count the stars, if you are able to count them.” He said to Abram, “So…
1 Kings 8:27(v5)But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house that I…
Job 25:5-6(v5)Behold, even the moon has no brightness, and the stars are not pure in his sight; How much less man, who is a worm, the son of man, who is…
Job 36:26–37:5(v5)Behold, God is great, and we don’t know him. The number of his years is unsearchable. For he draws up the drops of water, which distill in…
Job 37:16(v5)Do you know the workings of the clouds, the wondrous works of him who is perfect in knowledge?
Job 37:22-23(v5)Out of the north comes golden splendor. With God is awesome majesty. We can’t reach the Almighty. He is exalted in power. In justice and…
Psalms 8:3-4(v5)When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained; what is man, that you think of…
19 distinct cross-references across this passage (20 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv5–6If thou canst not control the clouds, wilt thou…
If thou canst not control the clouds, wilt thou presume to instruct God?
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv5–7Job 35:5 Look unto the heavens, and see; and…
Job 35:5 Look unto the heavens, and see; and behold the clouds [which] are higher than thou.
Ver. 5. Look unto the heavens and see] Yea, look into them, if thou couldst, as did Stephen the proto-martyr, Act 7:56, and as our Saviour Christ, as man, could do (say some) with his bodily eyes; and as a believer by the eye of his faith, through the perspective glass of the promises, may do, doubtless. The further we can look unto heaven (or into it) the better shall we conceive of that infinite distance that is between God in heaven and men on earth. God is far above the highest heavens, therefore higher than any mortal can attain to him, much less contribute anything unto him by his righteousness, or assault him by his wickedness. Herodotus writeth, That the Thracians once were so mad against their god Jupiter, for raining down upon them when ready to join battle with the enemy, that they threw up their darts against heaven, which shortly returned upon their own heads. And of Caligula, the emperor, the story is told, that he thundered and lightened with certain engines he had; and if at any time a thunderbolt fell from heaven, ipse contra iaeiebat lapidem, he on the other side threw up a stone, and used that hemistich {a} in Horner, η μ αναειρ ηεγω σε, Either do thou kill me, or I will kill thee if I can, (Dio in Vit. Calig.). And what less than this upon the matter do those monsters and miscreants among us, who set their mouths against heaven when things go cross with them especially; and their "tongues walk through the earth?" Psa 73:9. As Hacker did, who lifting up his eyes to heaven, and grinning against God, blasphemed him, and threatened him, even when he had the rope about his neck, A. D. 1591. Now, as in the water face answereth to face, so doth the face of a man to a man. And as there were many Marii in one Caesar, so there are many Caligulas and Hackets in the best of us all, if God restrain us not from such horrid outrages. But Elihu would have us here to know, that God is far above our reach, neither can we throw this high and lofty one out of his throne, utcunque fremamus et ferociamus; for how should anything that we silly creatures can do reach to God, when as we cannot reach up to the visible heavens?
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And behold the clouds which are higher than thou] Eminent prae te. The clouds are God’s chariot whereon he rideth, and wherein he manifesteth much of his majesty. These Elihu would have Job to contemplate in their height, even superiores nubes, as Tremellius rendereth it, the upper clouds; or, as others, the starry heaven, Heb. The thin of heavens. So Bildad before had called upon him to behold the moon and the stars, Job 25:5. And surely the very sight of heaven over us (to the which all that we are or can can bring no help or hurt at all), should admonish us of our meanness, and make us think most modestly of God, whom we are so infinitely below; and not dare either to complain of him or to boast us before him, &c. For this cause it is that Elihu so presseth Job here with this heap of words, that he may henceforth know and keep his distance; and not so presumptuously call God, as it were, to reckoning, touching expenses and receipts.
{a} The half or section of a line of verse, as divided by the Caesura or the like; also, a line of less than the usual length. spec. Such a half-line or line in Old English verse.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv5–7How much more is God, who is far above…
How much more is God, who is far above all heavens, higher than thou! And therefore God is out of the reach of all profit or loss by thy actions. If thy goodness do not profit thee, it is certain it doth not profit him; and therefore doth not lay any obligation upon him to indulge or recompense thee for it, save only so far as he hath graciously obliged himself; and therefore thou canst not accuse him of injustice for afflicting thee, nor pretend that thou hast deserved better usage from him. And this infinite distance between God and thee should cause thee to think and speak more modestly and reverently of that glorious majesty.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv5–7If thou be righteous, what givest thou him?.... All…
If thou be righteous, what givest thou him?.... All righteousness is of God that any creatures have. What the angels in heaven have, or Adam had in a state of innocence; or what believers in Christ have in and from him; his righteousness imputed to them is of God; the grace of righteousness, or holiness, imparted to them and implanted in them, is from him; and it is under the influence of his Spirit, and by his grace and strength, they do works of righteousness externally; and therefore can give nothing to him of their own, nor does he need any, being God all sufficient; even the goodness of his Son does not extend to him, but to the saints, Psa 16:2; much less any goodness of theirs: their best works of righteousness are due to him, and not gifts; and though they may contribute to his manifestative glory, both in them that do them and in others that see them, they can add nothing to the essential glory of God;
or what receiveth he of thine hand? He can receive nothing but what he has given, or what he has a prior right to and is his due, and so cannot be laid under any obligation to man by what he does; nor can man merit anything at his hand, not even the least temporal mercy, and much less spiritual ones and everlasting life: and what notice God is pleased to take of the good works of men, in away of reward, is not of debt, but of grace, and entirely owing to his goodness; and does not arise from any intrinsic worth in them, or from any advantage to him by them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v5Clouds, &c. - They are far above us, and…
Clouds, &c. - They are far above us, and God is far above them. How much then is he out of the reach either of our sins or our services?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv5–6Verse 5. Look unto the heavens] These heavens, and…
Verse 5. Look unto the heavens] These heavens, and their host, God has created: the bare sight of them is sufficient to show thee that God is infinitely beyond thee in wisdom and excellence.
Behold the clouds] שחקים shechakim, the ethers, (Vulgate, aethera,) from שחק shachak, to contend, fight together: the agitated or conflicting air and light; the strong agitation of these producing both light and heat. Look upon these, consider them deeply, and see and acknowledge the perfections of the Maker.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes1834 · Public DomainOn vv5–7Look unto the heavens, and see - This is…
Look unto the heavens, and see - This is the commencement of the reply which Elihu makes to the sentiment which he had understood Job to advance, and which Eliphaz had proposed formerly to examine. The general object of the reply is, to show that God is so great that he cannot be affected with human conduct, and that he has no interest in treating people otherwise than according to character. He is so exalted that their conduct cannot reach and affect his happiness. It ought to be “presumed,” therefore, since there is no motive to the contrary, that the dealings of God with people would be impartial, and that there “would” be an advantage in serving him - not because people could lay him under “obligation,” but because it was right and proper that such advantage should accrue to them. To impress this view on the mind, Elihu directs Job and his friends to look to the heavens - so lofty, grand, and sublime; to reflect how much higher they are than man; and to remember that the great Creator is “above” all those heavens, and “thus” to see that he is so far cxalted that he is not dependent on man; that he cannot be affected by the righteousness or wickedness of his creatures; that his happiness is not dependent on them, and consequently that it is to bc presumed that he would act impartially, and treat all people as they deserved. There “would” be, therefore, an advantage in serving God.
And behold the clouds - Also far above us, and seeming to float in the heavens. The sentiment here is, that one view of the astonishing display of wisdom and power above us must extinguish every feeling that he will be influenced in his dealings as people are in theirs, or that he can gain or suffer anything by the good or bad behavior of his creatures.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v5Thee. Thy sin cannot hurt, nor thy virtue add…
Thee. Thy sin cannot hurt, nor thy virtue add any thing to God. He is not therefore actuated by resentment, or jealousy, but by justice. (Calmet) --- He revenges the injury done by the sinner to himself, ver. 8. (St. Augustine, Confessions iii. 8.) --- The inference is therefore wrong, (Calmet) that God will not regard the sins or punishment of men, because he thence derives no profit, ver. 3. (Haydock) --- The strong sentences of Eliu agree not (or are ill-applied) to the blessed Job. (St. Gregory xxvi. 7.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv5–7Elihu like Eliphaz (Job 22:2-3, Job 22:12) shows that…
Elihu like Eliphaz (Job 22:2-3, Job 22:12) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin.
behold the clouds, which are higher than thou--spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv5–6b. God is self-sufficient in his infinite exaltation, and…
b. God is self-sufficient in his infinite exaltation, and consequently cannot be benefited or injured by the moral acts of men: the consequences of our actions are confined to ourselves or our fellows. “Good and evil cannot affect God; if they are distinct things, as Job, who is no Pantheist, would admit, they must have distinct effects; and these effects, not reaching God, must be on man, on the man who does good or evil.” — Davidson. Job_35:5-8.
5. Look unto the heavens — The infinite greatness of God is feebly shadowed forth by the heavens, the work of his hands. “Job’s weak and foolish attack on the divine righteousness makes shipwreck of the glory of the divine nature, as manifested in the works of creation.” — Hengstenberg. Higher than the heavens, God is too high to gain by the virtue of man or to lose by his vice.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn v55–8. The reply of Elihu to Job’s complaint. A…
5–8. The reply of Elihu to Job’s complaint. A glance at heaven, the infinitely exalted abode of God, must tell us that our conduct whether good or bad cannot affect Him. Our righteousness confers no profit on Him, neither does our wickedness entail any loss. It is men themselves that their conduct affects. It is in human life that the influence of righteousness or evil-doing is seen. And being so eternally unlike they cannot have the same effect.
Elihu does not contemplate any one going so far as to maintain that godliness and unrighteousness do not differ in themselves. Job assumes and most strongly asserts their difference. He even rises to the sublime height of resolving to adhere to righteousness though God and men should shew their indifference to it (ch. Job_17:9). And what he complains of is that God is indifferent to it, and that in His government the righteous is treated as the wicked. This is the point which Elihu touches.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv5–7Look unto the heavens, and see; and behold the…
Look unto the heavens, and see; and behold the clouds which are higher than thou; i.e. "look to the material sky and heavens, so far above thee and so unapproachable, and judge from them how far the God who made them is above thy puny, feeble self how incapable he is of being touched by any of thy doings.
Vers. 5-8. God"s independence of man.
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I GOD IS NOT DEPENDENT ON MAN"S CONDUCT. We must agree in the main with what Elihu here states. God is serf-sufficient, and he owns all things. "The cattle upon a thousand hills are his." If he were hungry he would not need to tell us. Our most active service is not necessary to God, our most virulent malignity cannot really touch him. He dwells in the fulness and serenity of his own perfection.
II GOD CANNOT BE BRIBED BY MAN"S GIFTS. The huge mistake of heathen worship is that it consists for the most part in attempts to buy off the anger and secure the favour of the gods by means of gifts and sacrifices. We meet with the same heathenish idea in all religious exercises that aim at being really profitable to God, not for his own sake, but to purchase his favour.
III GOD IS UNDER NO INDUCEMENT TO BE UNJUST TO MAN. Between man and man injustice is common, because one man is much affected by the conduct of another. But if man can neither profit nor injure God, God can have no motive for dealing in any unequal way with man.
IV GOD VOLUNTARILY CONCERNS HIMSELF WITH OUR CONDUCT BECAUSE HE LOVES us. Elihu"s description of God is one-sided. True in regard to the nature of things, it is false as it concerns the action and sympathy of God. Elihu"s God is too much like an Epicurean divinity. The love which is most characteristic of the Divine character, as it is revealed in the Bible, is here quite ignored. God may not be dependent on us. Yet his love leads him to be deeply concerned in what we do, and to entrust his designs to us as his servants. At the same time, seeing that love is his leading motive, there can be no need for us to try to bribe God, even if it were possible for us to do so; and we may be sure that, so far from dealing with harsh injustice, God will only desire our good.
V GOD ACCEPTS MAN"S TREATMENT OF HIS BROTHER-MAN AS THOUGH THIS AFFECTED HIMSELF. Christ has taught us that what is done to one of the least of his brethren is done to our Lord himself. (Mat_25:40) God"s love for his children makes him regard any injury done to them as though it were an injury to his own person. The Father feels in the sufferings of his children. Thus we may benefit or injure God by benefiting or injuring our fellow-men. At the same time, this only results from the position which God voluntarily assumes towards us.
VI MAN IS DEPENDENT ON GOD, AND HIS CONDUCT SHOULD BE A RESPONSE TO GOD"S. Religion does not begin with our worship of God. Its commencement is earlier, in God"s goodness to man. All true worship springs from gratitude. Thus, while we cannot be useful or hurtful to God, excepting in so far as his love and sympathy permit us, we are urged to consider how completely our lives are in his hands, and how essential it is for us to live so that we may enjoy his continued favour. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v6If thou sinnest, what doest thou against Him?
Job_35:6-8
If thou sinnest, what doest thou against Him?
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Does man influence, God
Elihu, in these words, brings out his views of God in the form of questions, which views are of an Epicurean character. He looks upon God as a being so far above human concerns and conduct as not to be influenced by them. There are those now who have sympathy with these sentiments. They say God is too high and too great to be affected by the sin or righteousness of man. The doctrine of the Bible is, that mans conduct does influence God as well as man.
I. Answer the two questions that Elihu, in his scepticism, propounds.
1. If thou sinnest, what doest thou against Him? or if thy transgressions be multiplied, what doest thou unto Him? A man that lives in sin, and multiplies his transgressions--
(1) Sets God at defiance as his Sovereign Ruler.
(2) Violates His laws.
(3) Rivals God.
(4) Opposes Gods nature.
(5) Casts off His fear and restrains prayer.
(6) Rejects His mercy, grace, truth, and love.
If God was an Epicurean God, mans sins may not affect Him; but all His revelations of Himself to us go to show that He is our Father, Sovereign, Saviour; that He hates sin; that He loves the sinner. Hence our sins do influence Him. The Bible abounds with illustrations of these particulars.
2. If thou be righteous, what givest thou Him? or what receiveth He of thine hand? A righteous man (truly such in the scriptural sense) gives to the Almighty--
(1) Praise for what He is.
(2) Thanks for what He does.
(3) Obedience to His laws.
(4) Submission to His will.
(5) Himself a living sacrifice (Rom_12:1).
(6) Love for love. We love Him because He first loved us.
(7) His testimony. He is His witness.
Numerous illustrations of these particulars also may easily be collected from the Old and New Testament. The second part of this text, Elihu has no doubt about. Neither have those sceptics in our day, who sympathise with him in his former sentiments.
1. Thy wickedness may hurt, or injure a man as thou art. As to the hurt your wickedness may do your fellow, it may depend much upon the nature of the wickedness and the character, relations, and circumstances of your fellow man. One form of wickedness affects one man in one way, and another a different way. For instance, lying will hurt where swearing may not; and drunkenness where dishonesty may not. This thought more particularly applies to example. But look at the particular in its general application. Thy slander may hurt another mans character. Thy false accusation may hurt his feelings and reputation. Thy theft or dishonesty may hurt his property or circumstances. Thy calumny or detraction may injure his influence for good upon others. Humanity is one body--one family--one society; and it is impossible for one member to do wickedly without affecting in some way or other, to some degree or other, the rest.
2. Thy righteousness may profit the son of man. On the same principle that wickedness hurts our fellow men, righteousness is a benefit to them. If the term righteousness here be understood in a broad sense, as right-doing according to the moral instinct, it is profitable to man in a world like this, where human nature is so prone to wrong-doing. If the term be understood as the righteousness which is by faith in Jesus Christ--as received from Him in justification, and as wrought in Him in good works, according to His Spirit--it is still more profitable to man. This may be shown in the terms used to designate such:--the light of the world. Light is good and useful in darkness;--the salt of the earth. Salt is good and profitable in many ways. Righteousness implies truthfulness, honesty, goodness, purity, humility, benevolence, temperance, brotherly kindness, charity; and each of these is profitable in its influence on our fellow men. As wheat, fruit, flowers, vegetables, etc., in the natural world are profitable to man; so are the fruits and flowers of righteousness in the moral world. Learn--
1. Your responsibility to individuals and society in respect to your conduct towards them.
2. Your responsibility to God in respect to wicked or righteous conduct before Him.
3. The necessity of having a new nature within in order to live righteously before God and man. (J. Bate.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v6Connecting Statement:
Connecting Statement:
Elihu continues speaking.
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If you have sinned ... what do you do to him?
These two lines share similar meanings. The second line intensifies the meaning of the first line. (See: Parallelism)
If you have sinned, what harm do you do to God?
Elihu asks this question to emphasize that Job's sins cannot actually do anything to God. AT: "If you have sinned, you have not done any harm to God." (See: Rhetorical Question)
If your transgressions pile up high, what do you do to him?
Elihu speaks of "transgressions" as if they were objects, and of committing many transgressions as if it were piling those objects one on top of the other. He asks this question to emphasize that Job does nothing to God by his transgressions. AT: "If you committed a great many transgressions, you still do nothing to him." (See: Metaphor and Rhetorical Question)
If you are righteous, what can you give to him? What will he receive from your hand?
The two rhetorical questions mean basically the same thing, that Job's righteousness adds nothing to God. AT: "If you are righteous, that does not enable you to give anything to him, and there is nothing that he will receive from your hand." (See: Rhetorical Question and Parallelism)
receive from your hand
Here the word "hand" represents Job. AT: "receive from you" (See: Synecdoche)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv5–6 If thou canst not control the clouds, wilt thou…
If thou canst not control the clouds, wilt thou presume to instruct God?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–7 Job 35:5 Look unto the heavens, and see; and…
Job 35:5 Look unto the heavens, and see; and behold the clouds [which] are higher than thou.
Ver. 5. Look unto the heavens and see] Yea, look into them, if thou couldst, as did Stephen the proto-martyr, Act 7:56, and as our Saviour Christ, as man, could do (say some) with his bodily eyes; and as a believer by the eye of his faith, through the perspective glass of the promises, may do, doubtless. The further we can look unto heaven (or into it) the better shall we conceive of that infinite distance that is between God in heaven and men on earth. God is far above the highest heavens, therefore higher than any mortal can attain to him, much less contribute anything unto him by his righteousness, or assault him by his wickedness. Herodotus writeth, That the Thracians once were so mad against their god Jupiter, for raining down upon them when ready to join battle with the enemy, that they threw up their darts against heaven, which shortly returned upon their own heads. And of Caligula, the emperor, the story is told, that he thundered and lightened with certain engines he had; and if at any time a thunderbolt fell from heaven, ipse contra iaeiebat lapidem, he on the other side threw up a stone, and used that hemistich {a} in Horner, η μ αναειρ ηεγω σε, Either do thou kill me, or I will kill thee if I can, (Dio in Vit. Calig.). And what less than this upon the matter do those monsters and miscreants among us, who set their mouths against heaven when things go cross with them especially; and their "tongues walk through the earth?" Psa 73:9. As Hacker did, who lifting up his eyes to heaven, and grinning against God, blasphemed him, and threatened him, even when he had the rope about his neck, A. D. 1591. Now, as in the water face answereth to face, so doth the face of a man to a man. And as there were many Marii in one Caesar, so there are many Caligulas and Hackets in the best of us all, if God restrain us not from such horrid outrages. But Elihu would have us here to know, that God is far above our reach, neither can we throw this high and lofty one out of his throne, utcunque fremamus et ferociamus; for how should anything that we silly creatures can do reach to God, when as we cannot reach up to the visible heavens?
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And behold the clouds which are higher than thou] Eminent prae te. The clouds are God’s chariot whereon he rideth, and wherein he manifesteth much of his majesty. These Elihu would have Job to contemplate in their height, even superiores nubes, as Tremellius rendereth it, the upper clouds; or, as others, the starry heaven, Heb. The thin of heavens. So Bildad before had called upon him to behold the moon and the stars, Job 25:5. And surely the very sight of heaven over us (to the which all that we are or can can bring no help or hurt at all), should admonish us of our meanness, and make us think most modestly of God, whom we are so infinitely below; and not dare either to complain of him or to boast us before him, &c. For this cause it is that Elihu so presseth Job here with this heap of words, that he may henceforth know and keep his distance; and not so presumptuously call God, as it were, to reckoning, touching expenses and receipts.
{a} The half or section of a line of verse, as divided by the Caesura or the like; also, a line of less than the usual length. spec. Such a half-line or line in Old English verse.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–7 How much more is God, who is far above…
How much more is God, who is far above all heavens, higher than thou! And therefore God is out of the reach of all profit or loss by thy actions. If thy goodness do not profit thee, it is certain it doth not profit him; and therefore doth not lay any obligation upon him to indulge or recompense thee for it, save only so far as he hath graciously obliged himself; and therefore thou canst not accuse him of injustice for afflicting thee, nor pretend that thou hast deserved better usage from him. And this infinite distance between God and thee should cause thee to think and speak more modestly and reverently of that glorious majesty.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv5–7 If thou be righteous, what givest thou him?.... All…
If thou be righteous, what givest thou him?.... All righteousness is of God that any creatures have. What the angels in heaven have, or Adam had in a state of innocence; or what believers in Christ have in and from him; his righteousness imputed to them is of God; the grace of righteousness, or holiness, imparted to them and implanted in them, is from him; and it is under the influence of his Spirit, and by his grace and strength, they do works of righteousness externally; and therefore can give nothing to him of their own, nor does he need any, being God all sufficient; even the goodness of his Son does not extend to him, but to the saints, Psa 16:2; much less any goodness of theirs: their best works of righteousness are due to him, and not gifts; and though they may contribute to his manifestative glory, both in them that do them and in others that see them, they can add nothing to the essential glory of God;
or what receiveth he of thine hand? He can receive nothing but what he has given, or what he has a prior right to and is his due, and so cannot be laid under any obligation to man by what he does; nor can man merit anything at his hand, not even the least temporal mercy, and much less spiritual ones and everlasting life: and what notice God is pleased to take of the good works of men, in away of reward, is not of debt, but of grace, and entirely owing to his goodness; and does not arise from any intrinsic worth in them, or from any advantage to him by them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v5 Clouds, &c. - They are far above us, and…
Clouds, &c. - They are far above us, and God is far above them. How much then is he out of the reach either of our sins or our services?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–6 Verse 5. Look unto the heavens] These heavens, and…
Verse 5. Look unto the heavens] These heavens, and their host, God has created: the bare sight of them is sufficient to show thee that God is infinitely beyond thee in wisdom and excellence.
Behold the clouds] שחקים shechakim, the ethers, (Vulgate, aethera,) from שחק shachak, to contend, fight together: the agitated or conflicting air and light; the strong agitation of these producing both light and heat. Look upon these, consider them deeply, and see and acknowledge the perfections of the Maker.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv5–7 Look unto the heavens, and see - This is…
Look unto the heavens, and see - This is the commencement of the reply which Elihu makes to the sentiment which he had understood Job to advance, and which Eliphaz had proposed formerly to examine. The general object of the reply is, to show that God is so great that he cannot be affected with human conduct, and that he has no interest in treating people otherwise than according to character. He is so exalted that their conduct cannot reach and affect his happiness. It ought to be “presumed,” therefore, since there is no motive to the contrary, that the dealings of God with people would be impartial, and that there “would” be an advantage in serving him - not because people could lay him under “obligation,” but because it was right and proper that such advantage should accrue to them. To impress this view on the mind, Elihu directs Job and his friends to look to the heavens - so lofty, grand, and sublime; to reflect how much higher they are than man; and to remember that the great Creator is “above” all those heavens, and “thus” to see that he is so far cxalted that he is not dependent on man; that he cannot be affected by the righteousness or wickedness of his creatures; that his happiness is not dependent on them, and consequently that it is to bc presumed that he would act impartially, and treat all people as they deserved. There “would” be, therefore, an advantage in serving God.
And behold the clouds - Also far above us, and seeming to float in the heavens. The sentiment here is, that one view of the astonishing display of wisdom and power above us must extinguish every feeling that he will be influenced in his dealings as people are in theirs, or that he can gain or suffer anything by the good or bad behavior of his creatures.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v5 Thee. Thy sin cannot hurt, nor thy virtue add…
Thee. Thy sin cannot hurt, nor thy virtue add any thing to God. He is not therefore actuated by resentment, or jealousy, but by justice. (Calmet) --- He revenges the injury done by the sinner to himself, ver. 8. (St. Augustine, Confessions iii. 8.) --- The inference is therefore wrong, (Calmet) that God will not regard the sins or punishment of men, because he thence derives no profit, ver. 3. (Haydock) --- The strong sentences of Eliu agree not (or are ill-applied) to the blessed Job. (St. Gregory xxvi. 7.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5–7 Elihu like Eliphaz (Job 22:2-3, Job 22:12) shows that…
Elihu like Eliphaz (Job 22:2-3, Job 22:12) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin.
behold the clouds, which are higher than thou--spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–6 b. God is self-sufficient in his infinite exaltation, and…
b. God is self-sufficient in his infinite exaltation, and consequently cannot be benefited or injured by the moral acts of men: the consequences of our actions are confined to ourselves or our fellows. “Good and evil cannot affect God; if they are distinct things, as Job, who is no Pantheist, would admit, they must have distinct effects; and these effects, not reaching God, must be on man, on the man who does good or evil.” — Davidson. Job_35:5-8.
5. Look unto the heavens — The infinite greatness of God is feebly shadowed forth by the heavens, the work of his hands. “Job’s weak and foolish attack on the divine righteousness makes shipwreck of the glory of the divine nature, as manifested in the works of creation.” — Hengstenberg. Higher than the heavens, God is too high to gain by the virtue of man or to lose by his vice.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v5 5–8. The reply of Elihu to Job’s complaint. A…
5–8. The reply of Elihu to Job’s complaint. A glance at heaven, the infinitely exalted abode of God, must tell us that our conduct whether good or bad cannot affect Him. Our righteousness confers no profit on Him, neither does our wickedness entail any loss. It is men themselves that their conduct affects. It is in human life that the influence of righteousness or evil-doing is seen. And being so eternally unlike they cannot have the same effect.
Elihu does not contemplate any one going so far as to maintain that godliness and unrighteousness do not differ in themselves. Job assumes and most strongly asserts their difference. He even rises to the sublime height of resolving to adhere to righteousness though God and men should shew their indifference to it (ch. Job_17:9). And what he complains of is that God is indifferent to it, and that in His government the righteous is treated as the wicked. This is the point which Elihu touches.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–7 Look unto the heavens, and see; and behold the…
Look unto the heavens, and see; and behold the clouds which are higher than thou; i.e. "look to the material sky and heavens, so far above thee and so unapproachable, and judge from them how far the God who made them is above thy puny, feeble self how incapable he is of being touched by any of thy doings.
Vers. 5-8. God"s independence of man.
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I GOD IS NOT DEPENDENT ON MAN"S CONDUCT. We must agree in the main with what Elihu here states. God is serf-sufficient, and he owns all things. "The cattle upon a thousand hills are his." If he were hungry he would not need to tell us. Our most active service is not necessary to God, our most virulent malignity cannot really touch him. He dwells in the fulness and serenity of his own perfection.
II GOD CANNOT BE BRIBED BY MAN"S GIFTS. The huge mistake of heathen worship is that it consists for the most part in attempts to buy off the anger and secure the favour of the gods by means of gifts and sacrifices. We meet with the same heathenish idea in all religious exercises that aim at being really profitable to God, not for his own sake, but to purchase his favour.
III GOD IS UNDER NO INDUCEMENT TO BE UNJUST TO MAN. Between man and man injustice is common, because one man is much affected by the conduct of another. But if man can neither profit nor injure God, God can have no motive for dealing in any unequal way with man.
IV GOD VOLUNTARILY CONCERNS HIMSELF WITH OUR CONDUCT BECAUSE HE LOVES us. Elihu"s description of God is one-sided. True in regard to the nature of things, it is false as it concerns the action and sympathy of God. Elihu"s God is too much like an Epicurean divinity. The love which is most characteristic of the Divine character, as it is revealed in the Bible, is here quite ignored. God may not be dependent on us. Yet his love leads him to be deeply concerned in what we do, and to entrust his designs to us as his servants. At the same time, seeing that love is his leading motive, there can be no need for us to try to bribe God, even if it were possible for us to do so; and we may be sure that, so far from dealing with harsh injustice, God will only desire our good.
V GOD ACCEPTS MAN"S TREATMENT OF HIS BROTHER-MAN AS THOUGH THIS AFFECTED HIMSELF. Christ has taught us that what is done to one of the least of his brethren is done to our Lord himself. (Mat_25:40) God"s love for his children makes him regard any injury done to them as though it were an injury to his own person. The Father feels in the sufferings of his children. Thus we may benefit or injure God by benefiting or injuring our fellow-men. At the same time, this only results from the position which God voluntarily assumes towards us.
VI MAN IS DEPENDENT ON GOD, AND HIS CONDUCT SHOULD BE A RESPONSE TO GOD"S. Religion does not begin with our worship of God. Its commencement is earlier, in God"s goodness to man. All true worship springs from gratitude. Thus, while we cannot be useful or hurtful to God, excepting in so far as his love and sympathy permit us, we are urged to consider how completely our lives are in his hands, and how essential it is for us to live so that we may enjoy his continued favour. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v6 If thou sinnest, what doest thou against Him?
Job_35:6-8
If thou sinnest, what doest thou against Him?
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Does man influence, God
Elihu, in these words, brings out his views of God in the form of questions, which views are of an Epicurean character. He looks upon God as a being so far above human concerns and conduct as not to be influenced by them. There are those now who have sympathy with these sentiments. They say God is too high and too great to be affected by the sin or righteousness of man. The doctrine of the Bible is, that mans conduct does influence God as well as man.
I. Answer the two questions that Elihu, in his scepticism, propounds.
1. If thou sinnest, what doest thou against Him? or if thy transgressions be multiplied, what doest thou unto Him? A man that lives in sin, and multiplies his transgressions--
(1) Sets God at defiance as his Sovereign Ruler.
(2) Violates His laws.
(3) Rivals God.
(4) Opposes Gods nature.
(5) Casts off His fear and restrains prayer.
(6) Rejects His mercy, grace, truth, and love.
If God was an Epicurean God, mans sins may not affect Him; but all His revelations of Himself to us go to show that He is our Father, Sovereign, Saviour; that He hates sin; that He loves the sinner. Hence our sins do influence Him. The Bible abounds with illustrations of these particulars.
2. If thou be righteous, what givest thou Him? or what receiveth He of thine hand? A righteous man (truly such in the scriptural sense) gives to the Almighty--
(1) Praise for what He is.
(2) Thanks for what He does.
(3) Obedience to His laws.
(4) Submission to His will.
(5) Himself a living sacrifice (Rom_12:1).
(6) Love for love. We love Him because He first loved us.
(7) His testimony. He is His witness.
Numerous illustrations of these particulars also may easily be collected from the Old and New Testament. The second part of this text, Elihu has no doubt about. Neither have those sceptics in our day, who sympathise with him in his former sentiments.
1. Thy wickedness may hurt, or injure a man as thou art. As to the hurt your wickedness may do your fellow, it may depend much upon the nature of the wickedness and the character, relations, and circumstances of your fellow man. One form of wickedness affects one man in one way, and another a different way. For instance, lying will hurt where swearing may not; and drunkenness where dishonesty may not. This thought more particularly applies to example. But look at the particular in its general application. Thy slander may hurt another mans character. Thy false accusation may hurt his feelings and reputation. Thy theft or dishonesty may hurt his property or circumstances. Thy calumny or detraction may injure his influence for good upon others. Humanity is one body--one family--one society; and it is impossible for one member to do wickedly without affecting in some way or other, to some degree or other, the rest.
2. Thy righteousness may profit the son of man. On the same principle that wickedness hurts our fellow men, righteousness is a benefit to them. If the term righteousness here be understood in a broad sense, as right-doing according to the moral instinct, it is profitable to man in a world like this, where human nature is so prone to wrong-doing. If the term be understood as the righteousness which is by faith in Jesus Christ--as received from Him in justification, and as wrought in Him in good works, according to His Spirit--it is still more profitable to man. This may be shown in the terms used to designate such:--the light of the world. Light is good and useful in darkness;--the salt of the earth. Salt is good and profitable in many ways. Righteousness implies truthfulness, honesty, goodness, purity, humility, benevolence, temperance, brotherly kindness, charity; and each of these is profitable in its influence on our fellow men. As wheat, fruit, flowers, vegetables, etc., in the natural world are profitable to man; so are the fruits and flowers of righteousness in the moral world. Learn--
1. Your responsibility to individuals and society in respect to your conduct towards them.
2. Your responsibility to God in respect to wicked or righteous conduct before Him.
3. The necessity of having a new nature within in order to live righteously before God and man. (J. Bate.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v6 Connecting Statement:
Connecting Statement:
Elihu continues speaking.
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If you have sinned ... what do you do to him?
These two lines share similar meanings. The second line intensifies the meaning of the first line. (See: Parallelism)
If you have sinned, what harm do you do to God?
Elihu asks this question to emphasize that Job's sins cannot actually do anything to God. AT: "If you have sinned, you have not done any harm to God." (See: Rhetorical Question)
If your transgressions pile up high, what do you do to him?
Elihu speaks of "transgressions" as if they were objects, and of committing many transgressions as if it were piling those objects one on top of the other. He asks this question to emphasize that Job does nothing to God by his transgressions. AT: "If you committed a great many transgressions, you still do nothing to him." (See: Metaphor and Rhetorical Question)
If you are righteous, what can you give to him? What will he receive from your hand?
The two rhetorical questions mean basically the same thing, that Job's righteousness adds nothing to God. AT: "If you are righteous, that does not enable you to give anything to him, and there is nothing that he will receive from your hand." (See: Rhetorical Question and Parallelism)
receive from your hand
Here the word "hand" represents Job. AT: "receive from you" (See: Synecdoche)
another son of man
"another human-being" or "another person"
translationWords
transgress
receive
hand
Son of Man
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.