Albert Barnes Commentary Job 35

Elihu spoke - Hebrew, ויען vaya‛an “And he answered”; the word “answer” being used, as it is often in the Scriptures, to denote the commencement of a discourse. We may suppose that Elihu had paused at the close of his second discourse, possibly with a view to see whether there was any disposition to reply.

Do you think this to be right? - This is the point which Elihu now proposes to examine. He, therefore, solemnly appeals to Job himself to determine whether he could himself say that he thought such a sentiment correct.

That you said, My righteousness is more than God’s - Job had nowhere said this in so many words, but Elihu regarded it as the substance of what he had said, or thought that what he had said amounted to the same thing. He had dwelt much on his own sincerity and uprightness of life; he had maintained that he had not been guilty of such crimes as to make these calamities deserved, and he had indulged in severe reflections on the dealings of God with him (Job 10:13–15).

All this Elihu interprets as equivalent to saying, that he was more righteous than his Maker. It cannot be denied that Job had given occasion for this interpretation of his sentiments, though it cannot be supposed that he would have affirmed this in so many words.

For you said – Another sentiment of a similar kind which Elihu proposes to examine. He had already referred 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 refers 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 other than impartially.

What advantage will it be to you? – see the notes at (Job 34:9). The phrase “to you,” 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 will I have if I am cleansed from my sin? – Margin, "or, by it more than by my sin." The Hebrew will allow either of these interpretations, and the sense is not significantly 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).

I will answer you - Margin, “return to you words.” Elihu meant to explain this more fully than it had been done by the friends of Job, and to show where Job was in error.

And your companions with you - Eliphaz, in (Job 22:2), had taken up the same inquiry and proposed to discuss the subject, but he had immediately gone into severe charges against Job and been drawn into language of harsh accusation, instead of making the matter clear, and Elihu now proposes to state just how it is and to remove Job's objections. It may be doubted, however, whether he was much more successful than Eliphaz had been. The doctrine of the future state, as it is revealed by Christianity, was necessary to enable these speakers to comprehend and explain this subject.

Look to the heavens, and see - This is the beginning of the reply that Elihu makes to the sentiment that he understood Job to express, and which Eliphaz had previously proposed to examine. The general object of the reply is to show that God is so great that he cannot be affected by human conduct, and that he has no interest in treating people otherwise than according to their character.

He is so exalted that their conduct cannot reach and affect his happiness. Therefore, since there is no motive to the contrary, it should be presumed that God's dealings with people would be impartial, and that there would be an advantage in serving him - not because people could place him under obligation, but because it was right and proper that such an advantage should come 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 on how much higher they are than man; and to remember that the great Creator is above all those heavens.

And thus they are to see that he is so far exalted 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 be 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.