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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. 9 By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty. 10 But none saith, Where is God my maker, who giveth songs in the night; 11 Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? 12 There they cry, but none giveth answer, because of the pride of evil men. 13 Surely God will not hear vanity, neither will the Almighty regard it. 14 Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him. 15 But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity: 16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.
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[AD 604] Gregory the Dialogist on Job 35:1-2
“Elihu therefore spoke these words again.” Everyone who says many things is always anxious to begin his speech once again, in order … to keep his hearers in suspense, so that they may be the more attentively silent, the more they expect, as it were, to hear some new thing. But Elihu, finishing one subject, begins another without delay, in order that his loquacity may be continued without limit by beginnings being constantly joined. It follows, “Does your thought seem right to you, that you said, I am more righteous than God?” Everyone observes, who reads the text of the history, that blessed Job did not say that he was more righteous than God. But he says, “Let him put forth equity against me, and my judgment shall come to victory.” Examining his life without knowing the reasons of his smiting, as has been often observed, Job believed that he was scourged for the sake of washing away his sins and not the increasing of his merits. He was therefore confident that his judgment would come to victory, because he found in himself no fault for which he deserved to be smitten. This indeed the Lord also said of him to the devil, “You have moved me against him, to afflict him without cause.” What had Job sinned then, by speaking in this way, who unknowingly agreed in these words with the divine and secret sentence on himself? Or what harm is there, if, in the judgment of people, our words differ on the surface from the exactness of truth, when, in that on which they turn in the heart, they are closely joined to and agree with it? The ears of people consider our words to be such as they sound outwardly, but the divine judgments hear them as they are uttered from our inmost heart.

Source: MORALS ON THE BOOK OF JOB 26.14-15
[AD 604] Gregory the Dialogist on Job 35:1
14. Every one, who says many things, is anxious to be always beginning, in his speech, in order, by this very beginning, to keep his hearers in suspense, so that they may be the more attentively silent, the more they expect, as it were, to hear some new thing. But Eliu, finishing one subject, begins another without delay, in order that his loquacity may be continued without limit.
[AD 604] Gregory the Dialogist on Job 35:2
15. Every one observes, who reads the text of the history, that blessed Job did not say that he was more righteous than God. But he says, Let Him put forth equity against me, and my judgment shall come to victory. [Job 23, 7. Vulg.] Examining namely his life, and not knowing the reasons of his smiting, as has been often observed, he believed that he was scourged for the sake of washing away his sins, and not of increasing his merits. And he was therefore confident, that his judgment would come to victory, because he found in himself no fault, for which he deserved to be smitten. Which thing indeed the Lord also said of him to the devil; Thou hast moved Me against him, to afflict him without cause. [Job 2, 3] What had he sinned then, by speaking thus, who, unknowingly, agreed, in these words, with the divine and secret sentence upon himself? Or what harm is there, if, in the judgment of men, our words differ, on the surface, from the exactness of truth, when, in that on which they turn in the heart, they are closely joined to, and agree with, it. [‘cordis cardine’] The ears of men consider our words to be such as they sound outwardly, but the divine judgments hear them as they are uttered from our inmost heart. Among men, our heart is judged of from our words, but with God, our words are judged of from our heart. Whilst blessed Job, then said without, that, which God said within, he justly uttered every thing which he said, inasmuch as he, piously, did not differ from the Inner sentence. Although in that which he said, filled by the spirit of Prophecy, Let Him put forth Equity against me, and my judgment shall come to victory, he might be looking for the presence of our Redeemer. For He, Who is the Virtue and the Wisdom of the Father, may be, not improperly, considered as His Equity. Whence it is written, Who of God is made unto us wisdom, and righteousness, and sanctification. [1 Cor. l, 30] And because, namely, God has placed this Equity against sinners who fly from Him, by exhibiting It Incarnate, He recalled them at once from their iniquity; and, in that judgment in which it found the Equity of God opposing its ways, mankind has overcome its ancient opponent.
[AD 455] Julian of Eclanum on Job 35:3-4
“He said, you do not like what is virtuous.” Elihu says that holy Job had a wrong opinion about God, and these words are gathered from his reflections, because God is offended by this fact, as Job ascribes to him the errors of others. “What advantage will you get if I sin?” This concept is even more evident in another passage, “What advantage did I get from not committing sin?” That is, What else would I have suffered because of the iniquity of my actions, if I received such misfortunes after my dedication to virtue? “I will answer you and your friends with you.” Since your friends taught you to agree with a wrong opinion about the judgments of God, so that you think to be righteous. Whereas God is unjust, now I will take care to answer in order to confute you and them.

Source: EXPOSITION ON THE BOOK OF JOB 35:3-4
[AD 604] Gregory the Dialogist on Job 35:3
16. If the whole course of the book is attended to, blessed Job is proved to have said none of these things. But haughty men, as we have also said before, are wont to have this peculiarity, that while they go on in violent invective, they also speak falsely in their inveighing, and that, when they cannot justly blame the things which exist, they reprehend, in their falsehood, those which do not exist.
[AD 604] Gregory the Dialogist on Job 35:4
In his former saying, he mentioned culpable words, as if those of blessed Job, and derived from them matter for his remarks. But, in the words which follow, he examines, with great acuteness, that, which he craftily invented as matter to speak upon. And the sentiments which follow are powerful, but are not applicable to the character of blessed Job; and the shafts of this reproof strike him the less, the more unjustly they are launched against him.
[AD 253] Origen of Alexandria on Job 35:5
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.

Source: FRAGMENTS ON JOB 24.11-12
[AD 455] Julian of Eclanum on 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.

Source: EXPOSITION ON THE BOOK OF JOB 35:5
[AD 604] Gregory the Dialogist on Job 35:5
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.
[AD 253] Origen of Alexandria on Job 35:6-7
If you look at the heavens and contemplate the clouds, you will understand that you sinned. And what do you need to do? It is necessary that you approach the high priest and implore him to offer a victim for you. “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the expiation of our sins.” If you will do this, you will dissolve your numerous sins. And for those irremediable sins from which we cannot be cured, Jesus Christ came from heaven to cure what was irremediable, and so that it might happen that “blessed are they whose transgressions are forgiven and whose sins are covered.”

Source: FRAGMENTS ON JOB 24.15-16
[AD 407] John Chrysostom on Job 35:6-7
These words mean, you will do no wrong to him, and you will not be more useful to him by being righteous. In fact, he said, “If I have sinned, what shall I be able to do?” What shall I do to you? Elihu says, Why did you say that? Does God care about the fact that you sinned, as if he is the victim of an injustice or as if he is suffering damage?

Source: COMMENTARY ON JOB 35:6
[AD 604] Gregory the Dialogist on Job 35:8
20. The iniquity of man hurts him, whom it pollutes by perversion. And, again, our righteousness profits him, whom it converts from his wickedness. For those things cannot either hurt, or profit, which cannot either corrupt from what is good, or change from what is evil. The powers above, then, cannot be either hurt, or profiled, because they have already received to be free from change. But they who are involved in earthly desires, cannot consider these things. For it is difficult for minds, which are scattered abroad, to return to themselves; because evil ways detain them, more pleasurably, when once ensnared, the more every thing, which pleases them, is therein permitted. For no wall of discipline stands in the way to confine them, no punishment of retribution is looked forward to, to frighten them. But, when the eyes of the heart are closed, the soul is plunged the more surely into the lowest abyss, as it is shut out from the highest objects, and commits temporal sins more fearlessly, the more obstinately it despairs of eternal blessings.
21. But that wickedness of the reprobate, separating the life of the Elect, as corn from the chaff in threshing, oppresses, that it may purify. For the wicked, whilst they afflict the good, release them the more from the desires of this world; because, while they heap on them many cruelties here, they compel them to hasten heavenwards. Which is well signified by the Jewish people, when Moses was summoning, and king Pharaoh raging against, them. For Moses was then sent to call them, when Pharaoh had been already urged to oppress them by hard labours: in order that the one, while summoning, might draw away, as it were, the minds of the Israelites disgracefully clinging to Egypt, and the other might urge them on, as it were, while raging: and that the people, which was disgracefully held in bondage, might be moved, either by being invited by blessings, or driven by sufferings. [Ex.16, 3] This occurs daily, while the reprobate are allowed to rage against the Elect, when heavenly rewards have been announced to them; in order, that, if we neglect to go forth, when called, to the land of promise, we may be compelled at least by raging oppressions; and, that this Egypt, that is, our present life, which oppressed us, when flattering, may aid, when pressing, us: and that, that which, when cherishing, crushed us with the yoke of bondage, may show the way of liberty, while it tortures. This is the special reason, why the righteous are allowed to be afflicted by the wicked, in order, namely, that while they hear of future blessings to desire, they may also suffer present evils to shudder at; and that, while love invites, torture may drive them to an easier escape. Whence Eliu, going on to speak of the same sufferings of the Elect, under the oppressions of the reprobate.
[AD 850] Ishodad of Merv on Job 35:8
“Your wickedness affects others like you.” If one asks, “Why does God judge [the wicked] if their sin does not harm him personally?” [the author] brings forward the reason and says, “Because of the multitude of oppressions people cry out; they call for help.” It is not for him, he says, that the [impious] are punished, but because of those who are oppressed and robbed and cry out to him, so that he may take revenge on those who compel them to suffer afflictions.

Source: COMMENTARY ON JOB 35:8
[AD 253] Origen of Alexandria on Job 35:9-11
“Who makes me different from the four-footed beasts of the earth?” If you are a sinner, you were not distinguished from the four-footed beasts of the earth. “Man that has honor does not understand, he is compared to the senseless cattle, and is like them.” If you are a sinner, you were not distinguished from the four-footed beasts of the earth, but it is said to you, “So that you might not be like horses and mules that have no understanding.” If you are a sinner, if you are licentious, if you are reckless, you are not distinguished from the four-footed beasts. “They became like wanton horses.” For this reason he audaciously said that he was segregated. “Who makes me different from the four-footed beasts of the earth?”

Source: FRAGMENTS ON JOB 24.25
[AD 407] John Chrysostom on Job 35:9-11
These words mean, do you not see that everything is set in good order, as in a field, and that with an even greater precision each object is in the most convenient place? [Do you not see] that no object exceeds its own limit or steps on the area reserved to another? It is as if the night watches control everything; during the sleep of mortals nobody tries to attack. Observe wild animals. When they move around, that is the time when human beings sleep. They must not invade cities; people must not perish, because they sleep being conquered by sleep.

Source: COMMENTARY ON JOB 35:10B
[AD 604] Gregory the Dialogist on Job 35:9
22. We can rightly term all the ungodly ‘oppressors,’ not those only, who spoil our outward goods, but those, also, who endeavour by their wicked habits, and by the example of their reprobate life, to scatter our inward treasures. For those go about to attack the things, which are without us, but these seek to prey on us within. The one cease not to rage with love for our goods, the other with hatred of our virtues. The one envy what we possess, the others the way we live. The one desire to spoil our outward goods, because they like them, the others are busy in squandering our inward goods, because they dislike them. As the life, then, of our habits is superior to the substance of our goods, he is the greater oppressor, who assaults our virtues, by wicked conduct, than he who injures our goods, by violently oppressing us. For though he has withdrawn nothing from our support, yet he has set before us examples of perdition. He has inflicted on us, therefore, a heavier oppression, since he has roused our heart, when quiet, by temptation. And though he has not persuaded us to the works of his conduct, he has yet imposed on us a contest of temptation. We suffer therefore a heavy oppression from his life, because, doubtless, we suffer that within, which we must overcome with difficulty. And because the life of the wicked abounds in this world, to torture us, it is well said, They will cry out by reason of the multitude of the oppressors.
23. But because they sometimes endeavour to extort even by unrestrained violence, that which they cannot persuade by words, it is rightly subjoined, And will wail on account of the force of the arm of tyrants. For whoever compels us, by his example, to live wickedly, uses in our case, as yet, the voice of the oppressor. But whoever desires to frighten us also, when persuading us to sin, now rages against us with the arm of tyranny. For, to recommend vices by one’s conduct, is one thing, to enforce it by terrors, is another. When we look then at patterns of evil doing, we hear, thus far, as it were, the noise of the oppressor; but when we are by force compelled to sin, we endure at once a tyrant in our heart. [‘vi cogimur’]
24. But the minds of the strong, which are stedfastly fixed in God, despise all these assaults, the more they discern that they rise up against the commands of their Creator. For waiting for the rewards of eternity, they gain strength from their adversities, because, as the fight grows strong, they doubt not that a more glorious victory awaits them. Thus while the desires of the Elect are kept down, they make progress by adversity, just as the fire is blown back by the blast, in order to increase, and gains strength by the means, by which it appears to be extinguished. For we show in this way, with what great desire for God we are inflamed, if we pass over to Him, not merely by tranquil and smooth, but even through rugged and hard paths. For hence the Prophet says, Who hath made my feet like harts’ feet. [Ps.18, 33] For, when a hart climbs mountain ridges, it passes over, with a bound, whatever rugged places it beholds, whatever spots, entangled with briars, oppose themselves, and rises up to higher ground, without any obstacle to its course. So also the minds of the Elect leap over, with the bound of contemplation, whatever they see obstructing, or opposing them in this world, and, despising the thorns of worldly anxieties, raise themselves, like hinds, to things above. Hence he says again, And by my God, I shall pass over a wall. [Ps. 18, 29] For ‘a wall’ is every thing thrown in our way, ‘that we pass not over to Him, Whom we love. But we pass over a wall, when we trample down, for love of our heavenly country, whatever things have, in this world, been placed in our way. Hence the Lord says, by the same Prophet, to a struggling soul; I heard thee in the hidden place of the tempest, I proved thee at the waters of contradiction. [Ps. 81, 7] For it is ‘the hidden place of the tempest,’ when the waves of tempting thoughts swell up in the contrite heart, when the tumults of worldly cares dash themselves against the zeal of holy love. He is heard, then, in the hidden place of the tempest, because this very agitation of tribulation, is the cry of suppliants. But, because there are never entirely wanting such, as endeavour to advise evil to those who are seeking for good, the waters of contradiction are opposing people. And because our desire is then proved, when it is opposed by any adversity, it is rightly said, I have proved thee at the waters of contradiction. By these efforts of virtues, then, the strong make progress, from adversity: but the weak, if any obstacles have been placed against them, often languish in their desires, and, when assaulted by mighty tribulation, fail from cowardice. Whence Eliu, inflicting on blessed Job reproaches for his cowardice, having first mentioned the oppressions of the wicked, proceeds immediately to speak of the cowardice of the weak.
[AD 604] Gregory the Dialogist on Job 35:10
25. It is the practice of Holy Scripture, to pass suddenly from the singular to the plural, and to turn itself from the plural to the singular. Whence Eliu, when saying, They will cry and wail, did not subjoin, They said not, Where is God? but, He said not, Where is God? For, coming from the plural to the singular, he suddenly passed over to the person of each of the weak. Perhaps because that is better discerned by individuals, which is heard spoken of them individually: so that each of them returns to his own heart, and blames in himself that, which is stated of each man one by one. He, therefore, retained the singular number, saying, He said not, Where is God, Who hath made me? For, whoever is crushed by the tribulation of adversities, does not look at Him, by Whom He was made. For He, Who made that, which was not, leaves it not, when made, without guidance: and He Who made man mercifully, does not permit him to be tormented unjustly. Nor does He carelessly suffer that, which is, to perish, Who also created that which was not, that it might be. When we ask, then, the cause of our tribulation, and perhaps too slowly discover it; there is this consideration, we can suffer nothing unjustly, because if, God being our Creator, we exist, who before were not, God being our Ruler, we, who are, are not unjustly afflicted. It follows,
Who hath given songs in the night.
26. A ‘song in the night’ is joy in tribulation; because, though afflicted with worldly oppressions, we yet now rejoice in the hope of eternity. Paul was announcing songs in the night, saying, Rejoicing in hope, patient in tribulation. [Rom. 12, 12] David had taken up his song in the night, who was saying, Thou art my hope from the oppression which hath surrounded me, my Exultation, deliver me from those who surround me. [Ps. 32, 7] Lo! he calls oppression ‘night,’ and yet amidst his straitnesses, he calls his Deliverer, his Exultation. There was ‘night’ indeed without, in the encompassing of oppressions, but ‘songs’ were resounding within, from the consolation of joy. For, because we cannot return to eternal joys, except through temporal losses, it is the whole object of Scripture, that the hope of the joys, which will abide, should strengthen us, amid these passing adversities. Whence also the Prophet Ezekiel witnesses, that he had received a book, in which were written, lamentations, a song, and woe. [Ezek. 2, 10] For what is signified by this ‘book,’ except the words of God? For since they enjoin on us tears and sorrow, lamentations are said to be written therein. They contain also a song and woe; for they so set forth joy from hope, as yet to announce oppression and difficulties in this present life. They contain a song and woe, because though we seek for what is sweet there, it is yet first necessary for us to endure bitternesses here. The Lord was preaching a song and woe to His disciples, when He was saying, These things I have spoken unto you, that in Me ye might have peace: in the world ye shall have tribulation. [John 16, 33] As though He were plainly saying, May you have an inward refreshment and consolation from Me, because cruel and heavy oppression will befal you from the world without. Because then, every feeble person, when oppressed, has, by reason of his great weakness of heart, but faint hope of joy, and, when suffering adversities without, forgets that, in which he used to rejoice within, it is well said, He said not, Where is God Who made me, Who hath given songs in the night? For, were he to say these words, he would moderate the violence which he suffers, and, by the lasting good he was seeking within, would consider, that the transitory pain he endures, is not intolerable.
[AD 604] Gregory the Dialogist on Job 35:11
27. The beasts of the earth are they, who seek the lowest things, from the habit of a carnal life. But the fowls of the heaven are they, who search into lofty things, with the eagerness of a proud curiosity. These degrade themselves, by their conduct, below what they are in themselves; these exalt themselves, by their enquiries, beyond what they are able. The pleasure of the flesh casts down those to the very bottom, the lust of curiosity exalts these, as it were, in things above them. To those it is said by holy Scripture, Be ye not as the horse, and the mule, which have no understanding. [Ps. 32, 9] The proud labour of these is blamed, when it is said, Seek not out the things that are higher than thou, neither search the things that are above thy strength. [Ecclus. 3, 21] To those it is said, Mortify your members which are upon the earth, fornication, lust, evil concupiscence. [Col. 3, 5] To these it is said, Let no man deceive you through philosophy and vain deceit. [Col. 2, 8] God teaches us, therefore, more than the beasts and the fowls of the air, because, while we understand what we are, neither does the infirmity of the flesh cast us down, nor does the spirit of pride raise us up. We do not, by sinking down, fall beneath the lowest things, nor are we puffed up, by pride, as to those above us. For he, who falls in the flesh, is overcome by the appetite of beasts, but he, who is exalted in mind, is raised up, like the fowls, as if with the wing of lightness.
28. But if we keep strict watch, that both humility of mind and chastity of body be preserved, we soon know that the one is preserved by the other. For pride has often been to many a seed-plot of lust; for, whilst their spirit raised them, as it were, on high, their flesh plunged them in the lowest depths. For they are first secretly raised up, but afterwards they fall openly; for while they swell in the secret motions of the heart, they fall with open lapses of the body. Thus, thus, elated, they required to be smitten with righteous retribution; in order that, since they set themselves above men by pride, they might be brought down, by their lust, even to a resemblance of beasts. For, man when he was in honour, understood not, he hath been compared to the senseless beasts, and made like them. [Ps. 49, 20] For the wing of knowledge had raised them, as it were, on high, of whom Paul said that which we before mentioned; Because, when they had known God, they glorified Him not as God, or gave Him thanks, but became vain in their thoughts. [Rom. 1, 21] But how they fell into bestial and more than bestial pleasure, he added, saying, God gave them up to the desires of their hearts, unto uncleanness. [ib. 24.] Lo! the flesh overwhelmed those, whom boastful learning had raised up, and, from the flying of birds, they fell beyond the appetite of beasts, and sank beneath themselves, by the very means by which they appeared to rise above themselves. We must take heed then, and the mind must be kept, with all care, from the swelling of pride. For our thoughts fly not in vain, before the eyes of God; and no moments of time pass in thought, without an abiding of retribution. God then beholds what elates the mind within; and therefore permits that which is to bring it down to gain strength without. That which is afterwards to be struck down without by the pollution of lust, is first raised up within us. Open punishment, namely, follows a secret fault, in order that our inward evils may be punished, by those from without, and that the heart, which was secretly pulled up, may fall openly. For hence it is said by Hosea, against the Israelites, The spirit of fornication is in the midst of them, and they have not known the Lord. [Hos. 5, 4] Who, in order to show that the cause of lust sprung from the sin of pride, proceeded to say, And the pride of Israel will answer to his face. [ib. 5] As if he were saying, The sin, which through pride of mind lurked in secret, openly replied by the lust of the flesh. Wherefore the cleanness of chastity is to be preserved, by guarding humility. For, if the spirit is piously humbled before God, the flesh is not raised unlawfully above the spirit. For, the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawful servitude to the Lord. For if, through pride, it despises its Author, it justly takes on itself a contest with its subject flesh. Whence also that first disobedient one, as soon as he had sinned through pride, covered his shameful parts. [Gen. 3, 7] For, because his spirit had put an insult on God, it soon experienced the insult of the flesh. And, because it refused to submit to its Creator, it lost its right over the subject flesh, which it used to rule: in order, namely, that the confusion of its own disobedience might redound upon itself, and that it might learn, when vanquished, what it had lost through pride.
29. Let no one, then, after he has begun to aim at things above him, consider, if overcome by carnal pleasure, that he is only then defeated, when he is openly overpowered. For, if the poison of lust frequently springs from the root of pride, the flesh then triumphed, when the spirit was secretly proud. The soul then fell, as to the beginning of its fault, into the wantonness of beasts, when, by raising itself, like the fowls, it soared higher than it ought. For it is hence, that long-maintained continence is suddenly broken through, hence, that virginity, though preserved even to old age, is frequently violated. For, since humility of heart is neglected, the righteous Judge despises even chastity of body, and at last proclaims, by an open sin, those to be reprobates, whom He endured in secret, though long ago rejected. For he, who has suddenly lost a long-treasured good, has retained, in himself within, another evil, from which a further evil has suddenly burst forth, by which he was, even then, estranged from God, though he showed that he cleaved to Him by cleanness of body. Because, therefore, pride of mind leads to the pollution of the flesh, the heart of the reprobate is, from the flight of birds, plunged into the wantonness of beasts. But holy men, that they may not be carried down into the whirlpool of lust, through bestial appetite, carefully guard the thoughts of their mind from the flight of pride; and, that they may not sink, through folly, into the lowest depths, humbly keep down all their high notions. It is therefore rightly said, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. Thou understandest, ‘this he also said not.’
30. He says, therefore, that he does not remember in tribulation, that he is superior to the beasts, and to the fowls. As if he were to say, Every one who is weak, does not strengthen himself when in perturbation, because he does not moderate himself, when in tranquillity; and he therefore knows not how to endure adversities, because, when prosperous, he knew not how to keep himself down in thought from the flight of birds, nor to raise up the motions of his flesh from the gluttony of beasts. But this was the more unfitly said to blessed Job, as his life is wonderfully kept in the mean, between things high and low. But it can also be understood in another way; Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. For as the life of men, still subject to the motions of the flesh, is signified by the word ‘beasts;’ so is the pride of haughty spirits set forth by the appellation ‘fowls;’ in order that earthly men may be designated by ‘beasts,’ but the devils by ‘fowls.’ Whence, when the Lord said that the seeds had fallen by the way side, He adds, The fowls of the air came and devoured them up; [Matt. 13, 4] signifying doubtless by fowls, the powers of the air.
31. But because holy persons neither follow the lowest examples of men, nor, again, are deceived by the subtlety of devils, they rise, by the virtue of their instruction, both above the beasts of the earth, and the fowls of heaven. For they are taught more than the beasts of the earth, because they despise whatever can be desired below: and they are instructed more than the fowls of the air, because they understand all the stratagems of unclean spirits. They are taught above the beasts of the earth, because they seek not any thing, which passes away in this life. They are instructed more than the fowls of the air, because they trample down even now, by the merits of their life, the powers of the air, which they still tolerate through the infirmity of the flesh. Paul had been already taught above the beasts of the earth, when saying, For many walk; and shortly afterwards, Whose end is destruction, whose god is their belly, who savour of earthly things. But our conversation is in heaven. [Phil. 3, 18-20] And again he knew that he was instructed above the fowls of the air, when he said, Know ye not that we shall Judge angels? [1 Cor. 6, 3] He perceived that the beasts were beneath him, because, namely, though still dwelling on earth, he was trampling down the habits of men, who engage in grovelling pursuits. And again he had surpassed the flying of fowls, by the dignity of his merits, because, when now about to enter heaven, he was not ignorant that we would judge Angels. In the one he was treading under the basenesses of the impure, in the other the loftinesses of the proud. For the minds of holy men despise all transitory objects, and behold every thing that is proud, and every thing that passes away, sink beneath them. And placed on a lofty eminence, they see all things the more subject to them, the more truly they submit themselves to the Author of all; and they transcend all things, just as they prostrate themselves in true humility before the Creator of all things. Let him say then, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the heaven. As if he were saying, The weak man, overcome by his cowardice, said not thus, and therefore the adversity of temptation smote him: because in the season of tranquillity he did not overcome all these transitory objects, by any perfection. For he would not dread the adversities of this life, if he had trampled even its prosperity under foot, by the merit of his perfection.
[AD 373] Ephrem the Syrian on Job 35:12-13
“Because of the pride of humanity,” that is, they are reproved for the pride and arrogance that they show before their neighbors. And God will not hear the vain cries of proud people.

Source: COMMENTARY ON JOB 35:12-13
[AD 604] Gregory the Dialogist on Job 35:12
32. There; namely, in tribulation: as it is written on the other hand of joy, The children of thy servants shall inhabit there. [Ps. 102, 28] But it seems doubtful whether he says, Because of the pride of evil men He will not hear, or, they will cry because of the pride of evil men. But it can be better understood, if they are rather said not to be heard, than to cry out, because of the pride of evil men. For, that they cry out, because of the pride of evil men, is already stated, in the verse in which it is said, They will cry out by reason of the multitude of the violent. [ver. 9] Something is therefore suggested to us in this verse, to be attended to a little more minutely. Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. For the Just God allows His own people to be oppressed in their worldly goods, and the malice of the violent sinfully to increase; in order that, while the life of these is wasted away in purification, the wickedness of those may be consummated. But it frequently happens, that the righteous, when involved in tribulation, enjoy, even in this life, heavenly consolation, which they do not ask for in this life. For they wish to be saved not for their own sakes, but for the salvation of their adversaries; in order that, while Almighty God delivers them, by working a kind of miracle, from their boundless dangers, He may manifest His might, even to their persecutors; and may deliver the adversaries for eternity, by the same means, as He rescues His own people in this world. As the Prophet also, taking up the language of martyrs, says, Deliver me, because of mine enemies. [Ps. 69, 18] As if he were saying; For myself indeed, I seek not to be delivered from temporal tribulation; but yet I wish to be delivered, on account of my adversaries; in order that, while my life is seen to be miraculously preserved, the hardness of my enemies may be converted at the very sight of the miracles. As the Lord then frequently rescues the life of His own people, in this world, for the conversion of His enemies, so does He frequently not listen to the cry of His own people, for the sake of the condemnation of their persecutors; in order, namely, that they may add to their guilt, from the fact that they wickedly rejoice that they have prevailed. For they, who despise invisible things, can sometimes be moved by visible miracles. But frequently no visible miracle is worked in behalf of the righteous, because their adversaries do not deserve to be invisibly enlightened. Let it be said then, There will they cry, and He will not hear, because of the pride of evil men. As if he were saying, The guilt of the oppressors prevents His hearing the voice of the oppressed: and the righteous are not visibly rescued, because the unrighteous do not deserve to be invisibly saved. Hence it is again said by the Prophet, When he shall see the wise dying, the simple and the foolish shall perish together. [Ps. 49, 10] For those, whom they behold dying visibly, they do not believe can live invisibly, and they add to the guilt of their unbelief, as they despair of eternity, when they behold the death of the faithful. The violent, then, fail the more fatally, from the very fact, that they outwardly prevail against the life of the innocent. And the inmost Truth drives them forth the more from Itself, the more It suffers them to work their will, in this world, against those who are Its own.
33. Whoever, then, persecutes the life of the good, is then condemned with more fearful vengeance, when he is opposed by no adversity; and he is then exposed to the risk of more fearful wrath, when he prosecutes successfully his sinful desires. Because, namely, the vengeance of the Divine Judgment has given up, by reserving for future punishment, him, whom It has here not cared to oppose in his wickedness. For hence the Lord says by the Prophet, I gave them up according to the desires of their heart, and they will go on in their own wills. [Ps. 81, 12] Hence it is said again, The rod of God is not upon them. [Job 21, 9] Hence also it is written of their chief himself, He will do, and prosper. [Dan. 8, 12] Hence again it is said of the same person, And craft shall be guided aright in his hand. [ib. 25] For craft is guided aright, in the hand of Antichrist, because he is not hindered by any adversity, in this world, from fulfilling that, which he has purposed against the good. Hence again it is said by Solomon, The prosperity of fools shall destroy them. [Prov. 1, 32] It is, then, a manifest token of perdition, when subsequent success favours much-wished for iniquities, and when no obstacle hinders that, which a perverse mind has conceived. For frequently, while the wishes of sinful men are delayed, they are changed, and, while they feel the difficulty of performing an evil action, they learn its guilt; and they, who are thwarted at first against their will, shrink afterwards, of their own accord, from that which they had conceived. Because then the Lord, when He forsakes the wicked, allows them to prevail, and, because the wickedness of the proud is perfected, by the same means, as the long-suffering of the humble is consummated, let it be rightly said, There will they cry, and He will not hear, because of the pride of wicked men.
[AD 604] Gregory the Dialogist on Job 35:13
34. We must observe that two points are stated: both that He does not hear without reason [or, ‘in vain,’ (with different punctuation.)] him, who cries to Him, and yet regards his sufferings; and pretends not to hear his cry, and still is not ignorant what each one suffers. Let no one, then, who is not speedily heard, believe that he is not cared for by God’s providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface. Our desires, therefore, are deferred, in order that they may make progress; they make progress, in order to gain strength for that which they are about to enjoy: they are exercised in the contest, in order that greater rewards may be heaped on them, in recompense. The labour of the contest is protracted, in order that the crown of victory may become greater. When the Lord, then, does not speedily hear His own people, He draws them to Himself, just as He is believed to repel them. For He is, in truth, our spiritual Physician, and cuts out the infection of vices, whose existence within us He utterly reprobates. He extracts the poison of corruption with the knife of tribulation; and the more He pretends not to hear the cries of His patient, the more is He providing for the ending of his sickness. For hence the Prophet exclaims, O my God, I will cry through the day, and Thou wilt not hear; and in the night, and not to my folly. [Ps. 22, 2] As if He were saying, It tends not to my folly, that Thou dost not hear me, when I cry to Thee, day and night, without ceasing; because Thou trainest me the more in heavenly wisdom, by seeming, as it were, to desert me in my temporal affliction. Hence also he says, A helper opportunities, in tribulation. [Ps. 9, 9] Intending to speak of tribulations, he first mentioned opportunities; because we are frequently bruised by tribulation, and yet it is not a fit season for our being assisted according to our desire for deliverance. Let it be said then, For God will not hear without reason, and the Almighty will behold the causes of men one by one. But because some persons are frequently broken down by this very delay of assistance.
[AD 407] John Chrysostom on Job 35:14
“For he, the Almighty, observes all those who commit impieties. But plead before him, if you can praise him conveniently.” If he had established a court and had published its decisions, you would have not praised him, you would have not glorified him, as he deserves, with regard to what happened to you, because you think you have been unjustly punished. Not to be able to praise God as he deserves, that is not too serious; but not to be able to praise him as he deserves when we plead before him, that is really serious.

Source: COMMENTARY ON JOB 35:11-16
[AD 604] Gregory the Dialogist on Job 35:14
35. For perhaps when our cry seems to be disregarded, the hope, which was in our heart, is weakened, and we believe that assistance from above will fail us, because we are too slow in asking: and we lament that the unavenged wrongs we are enduring are almost disregarded by God. But when this storm of despair agitates us, our disordered mind sooner takes shelter in the harbour of hope, if it weighs accurately its causes with the Lord; if it recals to its memory His favours, if it does not artfully excuse in itself the evils it has returned for His goodness; if it balances what it has justly deserved, and what it has received of His mercy; if it actively [‘vivaciter’] searches its own conduct; if, examining all its doings in God’s sight, it conceals not itself from itself; if it remembers that it was brought into being, which before was not; if it reflects that though it was lying in darkness, it was illumined, and raised up. Bringing then all these points together in itself, while it considers the blessings it has received, it blames not the ills it is suffering; and, strengthened with the consolation of so many gifts, it is not crushed with despair. Because, when it calls to mind past mercies, it derives hope for the future. Let him say therefore, Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him. As though he were to say, When God is believed not to regard, because He is slow in showing compassion, enter into thy most secret thoughts, and there undertake the judgment of thy cause before His eyes, and discern both what thou hast conferred on Him, by thy conduct, or what thou hast mercifully received. And then thou returnest to the confidence of hope, when thou art ashamed at the mercies of such great goodness: so that thou mayest confidently look for Him in adversities, Whom thou rememberest to have been gracious to thee, even after thine offences. For thou hadst reason to hope for assistance from above, even though no favours had preceded. And thou must feel sure that God does not unjustly reject man, whom He mercifully created.
36. We must consider, therefore, how dangerous it is to behold past gifts, and to despair of future: how dangerous, if in this storm of tribulations, we suffer shipwreck from despair, bound as we are to the harbour of hope by the boundless ties of past favours. Let it then be said rightly, Judge thyself before Him, and wait for Him. For he who judges not himself before God, does not wait for Him when afflicted. For he despairs that assistance can hereafter come from Him, Whose preceding kindnesses He does not admit: and when he forgets those that are past, he is deprived also of a bounteous supply of subsequent blessings. But behold, while we are afflicted, while we patiently wait for the grace of consolation, the wicked break out into greater wickedness, and proceed the more in adding to their iniquities, as they are left unpunished. And yet the Almighty mercifully bears with sinners, and grants them time for repentance, which He converts, if they are not converted, into an evidence of greater guilt; He patiently restrains the wrath, which at length He pours out irrevocably.
[AD 604] Gregory the Dialogist on Job 35:15-16
For God in truth bears a long while with him whom he condemns forever; and forebears now to bring on his wrath, because he reserves it to be poured forth, hereafter, without end. For suffering is here the portion of the elect, so they may be trained for the rewards of their heavenly inheritance. It is our portion to receive stripes here, for whom an eternity of joy is reserved. Hence it is written, “He scourges every son whom he receives.” It is also said to John, “I rebuke and chastise those whom I love.” Peter says, “It is time that judgment must begin at the house of God.” And then Peter immediately adds with astonishment, “But if it first begin at us, what shall be the end of them that believe not the gospel of God?” For the severity of God does not permit sins to remain unpunished; but the wrath of judgment commences with our punishment here, in order that it may cease to rage at the damnation of the reprobate. Let the reprobate proceed then and accomplish the desires of their pleasures, with unpunished iniquity, and let them feel no temporal scourges, since eternal punishments await them.… “Job opens his mouth in empty talk, he multiplies words without knowledge.” But this seems also to be a peculiar fault of the arrogant, that they believe much that they have said, to be little, and the little which is said to them, to be much. Because they always wish to speak their own words, they cannot hear the words of others. And they think that they suffer violence if they do not pour forth their own immoderate opinions more immoderately. Although blessed Job was silent at his words, Elihu finds cause for invective in the speech in which he had replied to his friends. In order to get himself a larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words. For he immediately begins the commencement of a tedious speech and endeavors to commence, as though he had as yet said nothing at all.

Source: MORALS ON THE BOOK OF JOB 26.21.37-22.40
[AD 604] Gregory the Dialogist on Job 35:16
40. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they believe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they always wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. And, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied to his friends; in order to get himself larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words. For he immediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all.