Verse-by-Verse Bible Commentary
Job 35:7

Bridgeway Bible Commentary

The justice of God (34:1-35:16)

When Job does not reply to Elihu’s challenge, Elihu turns to the onlookers and repeats some of Job’s rash statements about the injustice of God (34:1-6). Let them judge for themselves. Surely such words prove Job’s wickedness (7-9).
God is not unjust, says Elihu, and no one can tell him what to do. He is the governor of the universe (10-13). He is the source of all life and, if he wished, he could bring all life to an end (14-15). God governs perfectly and shows no special favour to the rich and powerful (16-20). Unlike earthly judges, God does not have certain set times to hear evidence, nor does he carry out investigations. He sees and knows everything, and punishes the guilty according to his perfect knowledge (21-28). No one can compel God to explain why he acts or why he keeps quiet. Whether the issues concern individuals or nations, people must simply accept God’s justice (29-30).
Elihu asks Job to think about this question: if a person acknowledges his wrongdoing and promises to repent, but then demands that God reward him with favour, is that really repentance (31-33)? Not only is Job unrepentant, but he adds to his former sins by his rebellious words against God. Elihu concludes that Job deserves no relief from his sufferings (34-37).
Believing that Job has said the godly are no better off than sinners, Elihu sets out to give his reply (35:1-4). He argues that since God is infinitely higher than his human creatures, people’s sin cannot harm him nor their goodness benefit him. Therefore, Job’s suffering cannot be because of any unnatural action on God’s part. It must be solely because of Job’s wickedness (5-8).
Many cry to God for help when they are in trouble, but other times they ignore him, in spite of all he does for them. Consequently, God does not answer their prayers (9-13). How much less will he answer the prayers of Job, who rudely complains that God refuses to meet him and show his approval of him. Actually, says Elihu, God has been very patient with Job. He should have punished him even more severely because of his irreverent speech, but Job has only responded with yet more empty talk (14-16).

Coffman's Commentaries on the Bible

MORE OF THE SAME FROM ELIHU:
ELIHU'S REPLY TO JOB'S ALLEGED CONTENTION
THAT THERE IS THERE NO ADVANTAGE IN RIGHTEOUS CONDUCT

"Moreover Elihu answered and said, Thinkest thou this to be thy right, Or sayest thou, My righteousness is more than God's, That thou sayest, What advantage will it be unto thee? And what profit shall I have, more than if I had sinned? I will answer thee, And thy companions with thee. Look unto the heavens, and see; And behold thy skies which are higher than thou. If thou hast sinned, what effectest thou against him? And if thy transgressions be multiplied, what dost thou unto him? If thou be righteous, what givest thou unto him? Or what receivest thee of thy hand? Thy wickedness may hurt a man as thou art, Or thy righteousness may profit a son of man."

Back in Job 34:9, Elihu had mentioned a third accusation against Job, namely, that he had declared faithfulness to God as affording no profit; and here Elihu proposes to answer that alleged claim of Job. Elihu here ignored altogether the real point of whether or not there is profit in serving God in this life, focusing his attack against Job on whether or not Job had any right to complain.

This whole paragraph affirms the proposition that neither man's righteousness nor his wickedness affects God. "Transgressions do not diminish God, nor do pious acts give him anything."Layman's Bible Commentary, Vol. 8, p. 136. We are stunned and amazed at this ridiculous position of Elihu. "He comes very close here to viewing God as so far removed from human life, that he cannot be known or loved at all."Ibid. Against this colossal error, there stand the glorious facts: the Cross of Jesus Christ, God's love of the whole world, and the willingness of the Son of God to die for human redemption. Elihu's position here, as more fully expressed in the following paragraph, is that God is no more concerned with human prayer than he might be with the cry of a screaming rabbit in the clutches of a hawk.

Barnes' Notes on the Whole Bible

If thou be righteous, what givest thou him? - The same sentiment substantially as in the previous verses. It is, that God is supreme and independent. He does not desire such benefits from the services of his friends and is not so dependent on them; as to be induced to interpose in their favor, in any way beyond what is strictly proper. It is to be presumed, therefore, that he will deal with them according to what is right, and as it is right that they should experience proofs of his favor, it followed that there “would be” advantage in serving him, and in being delivered from sin; that it “would be” better to be holy than to lead a life of transgression. This reasoning seems to be somewhat abstract, but it is correct, and is as sound now as it was in the time of Elihu. There is no reason why God should not treat people according to their character. He is not so under obligations to his friends, and has not such cause to dread his foes; he does not derive so much benefit from the one, or receive such injury from the other, that he is under any inducement to swerve from strict justice; and it follows, therefore, that where there ought to be reward there will be, where there ought to be punishment there will be, and consequently that there is an advantage in being righteous.

Smith's Bible Commentary

Chapter 35

Elihu continues to speak, he said, Do you think this to be right, that you said, My righteousness is more than God's? ( Job 35:1-2 )

Now Job didn't actually say that, but he is taking Job's words and showing that this would be the conclusion of what Job had said. "Do you think it is right that you said, 'My righteousness is more than God's'?"

For you said ( Job 35:3 ),

Here is what Job actually said,

What advantage will it be unto me? and, What profit shall I have, if I am cleansed from my sin? I will answer thee, and thy companions with thee. Look to the heavens, and see; behold the clouds which are higher than you. If you sin, what do you against him? or if any transgressions be multiplied, what do you do unto him? If thou be righteous, what do you give to him? or what receiveth he of your hand? Thy wickedness may hurt man as you are; and thy righteousness may profit the sons of men ( Job 35:3-8 ).

In other words, Elihu is saying to Job, "What can you add to God or what can you take away from God? If you live a righteous life, what's it going to do, what's it add to God? If you live a sinful life, what does it take away from God?" God is above man. So far above man. What advantage can God have in me living a good life? What does it disadvantage God for me to live a wicked life? You see, I can't really touch God. Now, it touches others if I live a sinful life, others around me may be hurt by it. They may be disadvantaged by my lying or cheating or stealing. Or if I do good, others may be benefited by my good. If I feed the poor or help them out, then they can be benefited. Man can benefit by my righteousness or sinfulness, but what does it do for God? What does it add to God that I live a righteous, holy life? Interesting questions. What can a man add unto God?

He said,

By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty. But none says, Where is God my maker, who gives songs in the night; Who teaches us more than the beasts of the earth, and makes us wiser than the fowls of the heaven? There they cry, but none gives answer, because of the pride of evil men. Surely God will not hear vanity, neither will the Almighty regard it. Although you say that you shall not see him, yet judgment is before him; therefore trust thou in him. But now, because it is not so, he hath visited in his anger; yet he knows it not in great extremity: Therefore doth Job open his mouth in vain; he multiplies words without knowledge ( Job 35:9-16 ). "

Dr. Constable's Expository Notes

4. Elihu’s third speech ch. 35

We could chart the differences in Elihu’s first three speeches this way.

Job felt that God should have rewarded him for his innocence, rather than subjecting him to suffering. Elihu replied that man’s sin or innocence does not affect God, and God was silent to Job because Job was proud. As before, Elihu first quoted Job (Job 35:1-3) and then refuted his statement (Job 35:4-16).

Dr. Constable's Expository Notes

Elihu’s defense of God’s freedom 35:4-16

Elihu made two responses to what he inferred was Job’s attitude. First, he claimed that God is under no obligation to react to people’s actions be they good or bad. He is free to respond or not respond as He chooses. God is above the human sphere of life and only reacts to people when He chooses to do so. This is a thought Eliphaz had expressed earlier (Job 22:2-3; Job 22:12). However, Elihu went further by pointing out that people’s actions do affect other people (Job 35:4-8). Therefore, there is an advantage to being holy.

"There is no place in Elihu’s theology for doing God’s will out of love for him. Man affects only his fellow man by being good or bad (Job 35:9). And though God may punish or reward man as Judge, there is no place for him in the role of a Father who can be hurt or pleased by man." [Note: Smick, "Job," p. 1016.]

Second, Elihu spoke to the fact that God does not always provide relief when the oppressed pray to Him (Job 35:9-16; cf. Job 24:12; Job 36:13). He said often these prayers for help spring from a selfish, proud motive rather than from a sincere desire to learn the reason for one’s sufferings. In this respect humans are like animals; we do not ask for this knowledge. Since God may not answer selfish prayers, it is understandable that He was silent in response to Job’s arrogant, impatient petitions. Elihu counseled Job to wait for God to answer rather than becoming frantic.

"Job would get his just deserts in due time." [Note: Habel, p. 189.]

"It is always possible to think of a reason for unanswered prayer. The trite explanation, which we hear all too often, is that ’You didn’t have enough faith’, or ’You prayed from the wrong motive’, or ’You must have some hidden, unconfessed sin’. This diagnosis is always applicable. Everyone who prays is aware of the weakness of his faith; everyone with a scrap of self-knowledge knows that his motives are always mixed; everyone who searches his conscience can find no end of fresh sins to be dealt with. If no prayers could be offered and none answered, until all these conditions were satisfied, none would ever be offered and none answered. The Elihus of this world do not care about the cruelty of their perfectionist advice and its unreality. Their theory is saved; that is what matters." [Note: Andersen, p. 257.]

Gill's Exposition of the Whole Bible

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, Psalms 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.

Henry's Complete Commentary on the Bible

      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; 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; 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; 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,Psalms 73:13. And, if Job said so, he did in effect say, My righteousness is more than God's (Job 35:9; 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; 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; 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; 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; 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 (Romans 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; 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 (Psalms 8:1) and the knowledge of him higher than heaven, Job 11:8; 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; 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,Psalms 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; 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; 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.