TRV
Translation
King James Version
Look unto the heavens, and see; and behold the clouds which are higher than thou.
American Standard Version
Look unto the heavens, and see; And behold the skies, which are higher than thou.
World English Bible Messianic
Look to the heavens, and see. See the skies, which are higher than you.
Geneva Bible (1599)
Looke vnto the heauen, and see and behold the cloudes which are hyer then thou.
Young's Literal Translation
Behold attentively the heavens--and see, And behold the clouds, They have been higher than thou.
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In the KJVVerse 13,726 of 31,102
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Commentary on Job 35 verses 1–8
1 ¶ Elihu spake moreover, and said,
2 Thinkest thou this to be right, that thou saidst, My righteousness is more than God's?
3 For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin?
4 I will answer thee, and thy companions with thee.
5 Look unto the heavens, and see; and behold the clouds which are higher than thou.
6 If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him?
7 If thou be righteous, what givest thou him? or what receiveth he of thine hand?
8 Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Origen of AlexandriaAD 253
FRAGMENTS ON JOB 24.11-12
The one who looks at the heavens is not he who raises his physical eyes and observes the heavens. Indeed, also dogs and donkeys look at the heavens in this manner. No one who loves the world looks at the heavens, but only he who does not love the world and the things which are in it. If we love the things that are here, we do not look to the heavens. The clouds are not so high and so removed from us that, if I follow the life and conduct of Moses, through which he was pleasing to God, and recognize my weakness and humility, I will not be able to gain a higher and even more removed cloud. If I imitate Jesus, son of Nun, and the life of the blessed prophets and carefully examine their actions, I will fulfill what was written.
Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 35:5
The immensity itself of the unbounded separation [between God and humanity] can teach you that God may neither be offended by your evil actions, nor be benefited by your good deeds. “Look at the heavens and see; observe the clouds, which are higher than you.” Through the testimony of divine Providence he wants to accuse him of an impudent action, because he had said that he desired to have a trial with God on an equal level, and then he applies himself to approve the eminence of [God’s] works and benefits.
Gregory the DialogistAD 604
17. Although these words ought not to have been said to blessed Job, who knew greater truths, yet the things, which are said, are true, namely, that neither do our sins hurt God, nor our good deeds assist Him. Whence he followed, and added, (ver. 8.) Thine iniquity will hurt a man that is like thee, and thy righteousness will profit the son of man. But amongst these things we must carefully notice that which he says, Look into the heavens, and see, and behold the sky, that it is higher than thou. For from speaking in this way he doubtless signifies, that Job should consider, how much less he could either benefit, or injure, God by his conduct, since he could neither benefit, nor injure, the loftiness of the heaven, or of the sky. For although we can understand by the heaven, or the sky, the heavenly powers, who are ever steadily gazing on the sight of the Godhead, (in order that, when we behold that the angelic spirits are still far distant from us, we may acknowledge how far we are distant below, from the Creator and Lord of spirits Himself,) yet nothing prevents our understanding by them in this place the material substance of heaven and sky. For if we look attentively at outward things, we are recalled by their very means to inward things. For the wonderful works of the visible creation, are the footsteps of our Creator. For we cannot as yet behold Him Himself; but we are yet tending to a sight of Him, if we admire Him in these things which He has made. We call, therefore, the creation His footsteps, because we journey onwards towards Him by-following up those things which proceed from Him. Whence Paul says, The invisible things of Him are clearly seen, being understood by the things that are made, even His eternal power and Godhead. [Rom. 1, 20] Whence also it is written in the Book of Wisdom, For by the greatness and beauty of the creatures the Maker of them can be intelligently seen. [Wisd. 13, 5] For to our mind, which is through sin scattered abroad, God is not as yet made known within, as He really is. But while He sets before us from without the beauty of His creation, He gives us, as it were, certain hints, and shows what to follow within. He leads us on wonderfully by these same outward forms to inward things, He intimates with boundless admiration what He is, by showing us these marvels without, which are not Himself. For hence it is written of Wisdom, She showeth herself cheerfully unto them in the ways, and meeteth them in all forethought. [Wisd. 6, 16]
18. For the works of the creation are, when considered, ways to the Creator. For when we see these things, which are made, we admire the power of their Maker. In these ways we are met by Wisdom, with all forethought, because the power of our Maker is set before us, to be enquired into, in every thing, which appears to have been wonderfully wrought. And wherever the soul turns itself, if it looks attentively, it finds God in the very same objects, through which it forsook Him; and again acknowledges His power, from a consideration of those objects, for the love of which it abandoned Him. And it is recalled, when converted, by those things, by which, when perverted, it fell. For we make efforts to rise on the very spot where we fell, and in rising, we place, as it were, the hand of consideration on the spot, where, falling with the foot of slippery love, we were lying prostrate through neglect. But because we have, by visible things, fallen from invisible, it is right that we should again strive, by visible things, to reach invisible; in order that what was to the soul a fall to the bottom, may be a step in turn to the summit, and that it may rise by the same paces by which it fell: while, as was before said, those objects, rightly considered, recal us to God, which, when improperly chosen, separated us from Him. Eliu, therefore, in order to apply the force of consideration, and to show from bodily objects, how far higher is God than man, well observed, Look unto the heaven, and see, and behold the sky, that it is higher than thou. For we learn from these created and corporeal objects, how far we are distant from the loftiness of our Creator: because, by every thing which we behold, we are warned to be humble; in order that the beauty of the creature, when considered, may be, as it were, a kind of lesson to our mind. Let him say then, Look unto the heaven, and see, and behold the sky, that it is higher than thou. If thou hast sinned, in what wilt thou hurt Him? If thine iniquities have been multiplied, what wilt thou do against Him? If, moreover, thou hast acted justly, what wilt thou give Him, or what will He receive of thy hand? As if he were saying, Understand from the very creatures, which thou seest by thy bodily senses, to be higher than thyself, how far thou art removed from the loftiness of the Divine Power, and conclude, from this thy consideration, that thou canst neither benefit God by thy good living, nor, again, injure Him by thy evil deeds.
19. But if, as we before said, we understand the superior Powers by ‘heaven,’ or the ‘sky,’ Eliu, in these words, warns us to consider, that, because the angelic spirits themselves cannot fully contemplate the power of our Creator, (though it is certain that they are higher than ourselves, as not having fallen into the lowest depths,) we should hence infer, how far we are inferior to God, who are beneath even those sublime creatures, who are yet far His inferiors. As if he were to say, Lo ! how widely thou art separated from the loftiness of the Godhead, from Whose might even those powers shrink in their humility, who surpass thee with immeasurable loftiness; and how far inferior thou art to the Most High, who discernest that thou art inferior to those, who are inferior to Him. But, by pointing out the highest objects, he brings to an equality.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In Job 35:5, Elihu, the youngest of Job's interlocutors, challenges Job's self-focused complaints by directing his gaze upward to the heavens and the clouds. This rhetorical prompt serves to underscore the vast, unbridgeable chasm between finite human understanding and the infinite, transcendent wisdom and majesty of God. Elihu aims to humble Job, asserting that God's ways and purposes are immeasurably higher than human comprehension, particularly in the context of suffering and divine justice, thereby preparing the ground for his subsequent arguments about God's absolute sovereignty and independence from human actions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 35:5 is rich in literary devices, primarily employing Symbolism and Metaphor. The "heavens" and "clouds" are not merely literal atmospheric phenomena but serve as powerful symbols for God's transcendent nature, His divine dwelling place, and the inscrutable mystery of His ways. They metaphorically represent the immense qualitative and quantitative difference between the Creator and His creation, particularly between God's infinite wisdom and humanity's finite understanding. Elihu's opening phrase, "Look unto the heavens, and see," functions as a direct Imperative and an implied Rhetorical Question or challenge, designed to provoke Job into acknowledging his limited perspective. There is also an explicit Contrast drawn between Job's earthly, suffering-bound viewpoint and God's lofty, cosmic perspective. The assertion that the clouds are "higher than thou" uses a form of Hyperbole to emphasize the vast, unbridgeable gap between human and divine, reinforcing God's supreme sovereignty and humanity's utter dependence.
THEOLOGICAL AND THEMATIC CONNECTIONS
The core theological assertion of Job 35:5 is God's absolute transcendence and sovereignty, a truth foundational to biblical theology. Elihu's call to look to the heavens serves as a stark reminder that God's ways, thoughts, and purposes are immeasurably superior to human understanding. This perspective refutes any notion that humanity can fully grasp or dictate divine justice, or that human actions can diminish or enhance God's inherent glory. It underscores that God operates from a realm of perfect wisdom and power, far beyond the reach of human influence or critique. This truth cultivates humility and encourages a posture of trust in God's ultimate goodness and wisdom, even when His actions or permissions are inexplicable from a human vantage point. It challenges us to align our finite perspective with God's infinite one.
REFLECTION AND APPLICATION
Job 35:5 is a profound call to humility and awe in the face of divine majesty. When we are consumed by our own troubles, questioning God's justice, or feeling that our prayers go unheard, Elihu's counsel reminds us to lift our gaze beyond our immediate circumstances. It challenges our tendency to measure God by our limited human standards and encourages us to acknowledge His supreme authority and incomprehensible wisdom. This verse invites us to cultivate a posture of trust, recognizing that God's perspective is infinitely broader and His plan perfectly righteous, even when it defies our understanding. It encourages us to surrender our need for complete comprehension and instead rest in the sovereignty of a God who is always "higher than thou," whose ways are ultimately for our good and His glory. This shift in perspective can transform our complaints into worship and our anxiety into peace.
Questions for Reflection
FAQ
Does Elihu's statement imply that God is indifferent to human suffering or actions?
Answer: Elihu's statement in Job 35:5 does not imply God's indifference, but rather His transcendence and independence. Elihu is arguing against Job's self-centered complaints that God is not paying attention or is unjust. By emphasizing that God is "higher than thou," Elihu means that human actions, whether good or evil, do not affect God's essential being, power, or glory. As he elaborates in Job 35:6-8, human sin primarily harms other humans, and human righteousness benefits fellow humans, not God directly. God's justice and wisdom operate on a plane far above human influence or comprehension. This perspective serves to humble Job, reminding him that God's ways are not to be judged by human standards, but it does not negate God's active involvement or care for humanity, which is evident throughout the broader biblical narrative and ultimately revealed in the person of Christ.
CHRIST-CENTERED FULFILLMENT
While Elihu's words in Job 35:5 underscore God's transcendence and the vast chasm between humanity and the divine, the New Testament reveals how this gap is miraculously bridged in Jesus Christ. The "heavens" to which Elihu points symbolize God's dwelling place and ultimate authority, and it is from these very heavens that God sent His Son, as John 3:13 and John 3:31 affirm. Jesus, the Son of God, is the perfect embodiment of divine wisdom and understanding, far surpassing any human comprehension, as Colossians 2:3 declares. He is the ultimate revelation of the God who is "higher than thou," making the invisible God visible and knowable (John 1:18). Through His incarnation, crucifixion, resurrection, and ascension, Christ, who was already "higher" as God, humbled Himself to enter human experience, ultimately returning to the heavenly realms to sit at the right hand of the Father, exercising all authority in heaven and on earth (Matthew 28:18). Thus, the ultimate fulfillment of Elihu's call to look to the heavens is to look to Christ, through whom we can now approach the transcendent God and understand His purposes, even the mystery of suffering, through the lens of His redemptive love (Ephesians 3:9-11).