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.

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.

Look unto the heavens, and see; and behold the (c) clouds [which] are higher than thou.
(c) If you cannot control the clouds, will you presume to instruct God?

Look unto the heavens, and see,.... The firmament of heaven, in which are the sun and moon and stars:
and behold the clouds which are higher than thou; the clouds of the air or sky, which are lower than the starry heavens, yet these were higher than Job, and much more the starry heavens: but because the word has the signification of "thinness", which does not so well agree with the clouds, which are thick substances, condensed air; some take it to be meant of the supreme region of the heavens, which is pure and thin; so Sephorno: and Job is directed to look to these, not as stargazers do, such as are given to judicial astrology, to judge of the fates of men and kingdoms; but rather thereby to be led to the contemplation of God the author of them, and the glorious perfections of his being they display; and chiefly to observe the height of them, that they were out of his reach, and he could neither help them nor hurt them; that he could neither increase nor diminish the light of the celestial bodies, which he could only behold; nor either advance or hinder their course, nor in the least add to or abate their influence and efficacy; and if he could neither be beneficial nor harmful to them, how was it possible that he could be of any advantage or detriment to God, by any actions of his, good or bad, who is higher and out of sight? This is the answer Elihu in general returned, he more particularly replies as follows.

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.

5 Look towards heaven and see,
And behold the ethereal heights: they are high above thee.
6 If thou sinnest, what dost thou effect with Him?
And if thy transgressions are many, what doest thou to Him?
7 If thou art righteous, what dost thou give Him,
Or what doth He take from thy hand?
8 To man like thee thy godlessness availeth,
And to thee, a son of man, thy righteousness.
Towards heaven he is to direct his gaze, to obtain from the height of heaven a notion of the exaltation of God who dwells above the heavens. The combination הבּיט וראה is like Psalm 80:15 and freq. שׁחקים (שׁחק, Arab. sḥq, to rub in pieces, make thin, therefore the opposite of עבים) are the thin transparent strata of the atmosphere above the hanging clouds. מן after גּבהּ denotes the height that is on the opposite side to the beholder. From the exaltation of God it is then further inferred that it is impossible to exercise any human influence upon Him, by which He might suffer. The pointing wavers here between תּפעל (the common fut. form) and תּפעל(as a contraction of תּפעל after the form אזעם, Numbers 23:8). Human wrong or right doing neither diminishes nor increases His blessedness; injury or advantage is only on the side of man, from whom it proceeds. Others, whom his conduct affect, are not included in Job 35:8 : righteous or ungodly doing, Elihu means to say, as such and with its consequences, belongs solely to the doer himself, the man "like thee" (לאישׁ with Munach, כּמוך with Munach), the son of man, i.e., man, capable of evil as of good, and who always, after deciding in favour of the latter or the former, determines his fortune or misfortune, in distinction from God, who ever remains unchangeably the same in His perfect righteousness. What Elihu here says we have already heard from Eliphaz, Job 22:2., and Job even expresses himself similarly in Job 7:20; but to Elihu's mind it all becomes for Job new and powerful motives to quiet submission, for what objection should Job raise in justification of his complaints concerning his affliction against such sentiments as these, that goodness bears its reward and evil its punishment in itself, and that God's reward of goodness is not a work of indebtedness, nor His punishment of evil a work of necessity? Before such truth he must really hold his peace.

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?