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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 35:14–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Another improper word for which Elihu reproves Job (Job 35:14): Thou sayest thou shalt not see him; that is, 1. "Thou complainest that thou dost not understand the meaning of his severe dealings with thee, nor discern the drift and design of them," Job 23:8, Job 23:9. And, 2. "Thou despairest of seeing his gracious returns to thee, of seeing better days again, and art ready to give up all for gone;" as Hezekiah (Isa 38:11), I shall not see the Lord. As, when we are in prosperity, we are ready to think our mountain will never be brought low, so when we are in adversity we are ready to think our valley will never be filled, but, in both, to conclude that to morrow must be as this day, which is as absurd as to think, when the weather is either fair or foul, that is will be always so, that the flowing tide will always flow, or the ebbing tide will always ebb.
II.The answer which Elihu gives to this despairing word that Job had said, which is this,
1.That, when he looked up to God, he had no just reason to speak thus despairingly: Judgment is before him, that is, "He knows what he has to do, and will do all in infinite wisdom and justice; he has the entire plan and model of providence before him, and knows what he will do, which we do not, and therefore we understand not what he does. There is a day of judgment before him, when all the seeming disorders of providence will be set to rights and the dark chapters of it will be expounded. Then thou shalt see the full meaning of these dark events, and the final period of these dismal events; then thou shalt see his face with joy; therefore trust in him, depend upon him, wait for him, and believe that the issue will be good at last." When we consider that God is infinitely wise, and righteous, and faithful, and that he is a God of judgment (Isa 30:18), we shall see no reason to despair of relief from him, but all the reason in the world to hope in him, that it will come in due time, in the best time.
2.That if he had not yet seen an end of his troubles, the reason was because he did not thus trust in God and wait for him (Job 35:15): "Because it is not so, because thou dost not thus trust in him, therefore the affliction which came at first from love has now displeasure mixed with it. Now God has visited thee in his anger, taking it very ill that thou canst not find in thy heart to trust him, but harbourest such hard misgiving thoughts of him." If there be any mixtures of divine wrath in our afflictions, we may thank ourselves; it is because we do not behave aright under them; we quarrel with God, and are fretful and impatient, and distrustful of the divine Providence. This was Job's case. The foolishness of man perverts his way, and then his heart frets against the Lord, Pro 19:3. Yet Elihu thinks that Job, being in great extremity, did not know and consider this as he should, that it was his own fault that he was not yet delivered. He concludes therefore that Job opens his mouth in vain (Job 35:16) in complaining of his grievances and crying for redress, or in justifying himself and clearing up his own innocency; it is all in vain, because he does not trust in God and wait for him, and has not a due regard to him in his afflictions. He had said a great deal, had multiplied words, but all without knowledge, all to no purpose, because he did not encourage himself in God and humble himself before him. It is in vain for us either to appeal to God or to acquit ourselves if we do not study to answer the end for which affliction is sent, and in vain to pray for relief if we do not trust in God; for let not that man who distrusts God think that he shall receive any thing from him, Jam 1:7. Or this may refer to all that Job had said. Having shown the absurdity of some passages in his discourse, he concludes that there were many other passages which were in like manner the fruits of his ignorance and mistake. He did not, as his other friends, condemn him for a hypocrite, but charged him only with Moses's sin, speaking unadvisedly with his lips when his spirit was provoked. When at any time we do so (and who is there that offends not in word?) it is a mercy to be told of it, and we must take it patiently and kindly as Job did, not repeating, but recanting, what we have said amiss.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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“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.
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.
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Summary
Job 35:14, delivered by Elihu, serves as a profound theological and pastoral intervention, directly addressing Job's deep despair and his perception of God's hiddenness. Elihu asserts that despite Job's inability to perceive God's active hand or understand His ways, divine judgment and righteous governance are perpetually active and inherent to God's nature. This verse functions as a powerful corrective, urging Job to move beyond his subjective experience of divine absence and to place unwavering trust in the Almighty's constant and just oversight, even when His methods remain inscrutable.
Context
Literary Context
This verse is situated within Elihu's extensive and climactic discourse, which spans Job 32-37. Elihu, a younger and previously silent observer, interjects after Job and his three friends have exhausted their arguments, believing both parties have failed to grasp God's true character. He positions himself as a mediator, claiming a superior understanding of divine wisdom. Specifically, Elihu addresses Job's persistent accusations that God has been unjust, unresponsive, or has hidden Himself from Job's suffering. Job frequently laments his inability to find or comprehend God's actions, expressing his despair in passages such as Job 23:8-9, where he yearns to locate God's presence. Elihu directly counters this by emphatically stating that God is neither absent nor indifferent; rather, His judgment and righteous administration are continuously "before Him," signifying constant divine oversight and an eventual, perfect resolution.
Historical & Cultural Context
The Book of Job is set in the ancient Near East (ANE), likely in the land of Uz, and reflects the prevailing cultural emphasis on divine justice and retribution, where suffering was often simplistically linked to sin. However, Job's experience profoundly challenges this conventional wisdom. The concept of "judgment being before him" resonates deeply with ANE judicial imagery, where a king or a deity would have justice constantly in mind or before their throne, ready to be exercised. This signifies an active, ever-present divine governance, not a distant or passive deity. The dialogue format itself is characteristic of ancient wisdom literature, designed to explore profound theological and existential questions through a series of debates and discourses, often employing highly sophisticated poetic language.
Key Themes
Job 35:14 contributes significantly to several overarching themes within the book. Firstly, it highlights the theme of God's Unseen but Active Presence; Job's subjective experience of God's hiddenness ("thou shalt not see him") is directly challenged by Elihu's assertion of God's objective, perpetual activity ("judgment is before him"). This speaks to God's omnipresence and constant engagement with creation, even when human perception fails to grasp it, a truth echoed in Psalm 139:7-12. Secondly, the verse underscores Divine Justice and Sovereignty. "Judgment is before him" emphasizes God's absolute control and inherent righteousness, implying that God is neither neglectful nor unjust. He sees all, weighs all, and will act according to His perfect standard, a truth foundational to the biblical understanding of God's character, as seen in Psalm 97:2. Lastly, the verse issues a profound Call to Trust and Patient Endurance. The imperative "therefore trust thou in him" serves as the practical application of Elihu's theological point, urging Job to maintain faith despite the bewildering circumstances and apparent lack of divine intervention. This resonates with the broader biblical principle found in Proverbs 3:5-6.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to say" with broad applications, including declaring, affirming, or even boasting. In this context, it highlights Job's vocal expressions of despair and his repeated assertions regarding God's perceived absence or indifference. Elihu acknowledges Job's spoken laments, setting the stage for his corrective theological statement.
This term is far richer than a mere legal verdict. It encompasses God's righteous governance, His administration of justice, His just laws, and His rectitude in all His dealings. It implies a consistent and fair order established by God, rather than arbitrary decisions. In this context, it speaks to God's inherent nature as the just ruler of the cosmos, whose actions are always aligned with perfect righteousness, even when they are not immediately understood by humanity.
This primitive root, while often meaning to twist or writhe in pain, also carries the nuanced meaning of "to wait," "to hope," or "to be patient." It suggests a deep, persistent reliance on God, even through prolonged periods of difficulty, silence, or apparent divine absence. It is an active posture of hopeful waiting and enduring expectation, not a passive resignation.
Verse Breakdown
"Although thou sayest thou shalt not see him"
This clause directly addresses Job's repeated laments about God's hiddenness and unresponsiveness. It acknowledges Job's subjective experience of divine absence—his inability to perceive God's active hand or understand His ways in the midst of profound suffering. Elihu highlights the disparity between Job's limited human perception and the objective reality of God's continuous presence.
"yet judgment is before him"
This is Elihu's emphatic counterpoint and the core theological assertion of the verse. It declares God's objective reality: God is not absent, indifferent, or unaware. His righteous governance, active justice, and perfect rectitude are perpetually present and inherent to His being. The phrase "before him" signifies that divine oversight, awareness, and the readiness to act according to justice are constant realities, regardless of human perception or understanding.
"therefore trust thou in him"
This is the logical and pastoral imperative derived from the preceding truth. Because God's justice and active presence are constant and unwavering, Job is exhorted to move beyond his despair and actively choose to place his confident reliance and patient hope in God. It is a call to unwavering faith in God's character, even when His methods, timing, or apparent silence are incomprehensible to human reason.
Literary Devices
Elihu's statement in Job 35:14 employs several potent literary devices to convey its powerful message. The most prominent is Antithesis, directly contrasting Job's subjective perception of God's hiddenness ("thou sayest thou shalt not see him") with Elihu's objective assertion of God's active presence and justice ("yet judgment is before him"). This creates a sharp tension that underscores the central conflict of the book and drives Elihu's argument. The verse also utilizes Apostrophe, a direct address to Job ("thou sayest," "trust thou"), making the exhortation personal and immediate, drawing Job into the theological correction. The final phrase, "therefore trust thou in him," is delivered in the Imperative Mood, functioning as a direct command or strong exhortation, emphasizing the urgency and necessity of faith. Elihu's entire discourse, including this verse, relies heavily on Rhetorical Persuasion, aiming to convince Job of God's unwavering righteousness and the proper human response of humility and trust, even in the face of inexplicable suffering.
Theological and Thematic Connections
Job 35:14 offers a profound theological insight into the nature of God's justice and His relationship with humanity, particularly in the crucible of suffering. It directly challenges the human tendency to equate God's silence or hiddenness with His absence, indifference, or inaction. Elihu's declaration that "judgment is before him" affirms God's unwavering sovereignty and active involvement in the world, even when His ways are beyond human comprehension. This truth calls believers to a deeper, more resilient faith that transcends immediate circumstances and relies on God's unchanging character. It reminds us that our limited perspective, though painful, does not diminish God's infinite wisdom, His perfect timing, or His ultimate rectitude.
Reflection and Application
Job 35:14 provides a timeless and deeply relevant message for believers navigating seasons of confusion, prolonged suffering, or perceived divine silence. In a world that often demands immediate answers and tangible evidence, this verse serves as a crucial reminder that our feelings of God's distance do not negate His active presence or perfect justice. When prayers seem unanswered, or circumstances defy logical understanding, the imperative to "trust thou in him" becomes a vital anchor for the soul. It challenges us to move beyond a faith based solely on what we can see, feel, or comprehend, to one rooted in the unchanging, righteous character of God. This trust is not a passive resignation to fate but an active, hopeful reliance on the God who is always aware, always just, and always working His perfect will, even when His "judgment" (His righteous administration) is hidden from our immediate view. It encourages patient endurance, knowing that God's ultimate vindication or revelation will come in His perfect timing and according to His perfect plan.
Questions for Reflection
FAQ
What does Elihu mean by "judgment is before him"?
When Elihu states that "judgment is before him," he is asserting that God's righteous governance, His active justice, and His perfect rectitude are perpetually present and inherent to His very being. It does not refer to a future event but to a constant reality of God's character and operation. God is always aware, always just, and always ready to act according to His perfect will. This counters Job's perception of a God who is either absent or indifferent to his suffering; instead, Elihu insists that God's divine oversight is continuous and active, even if humans cannot perceive it or understand its timing. It signifies that God's administration of justice is always in view, always being executed, and always righteous, as seen in the foundational truth that "Righteousness and justice are the foundation of His throne" in Psalm 97:2.
How does this verse relate to Job's complaints about God's hiddenness?
Job repeatedly expresses his frustration and despair over God's apparent hiddenness and unresponsiveness. He laments, "Behold, I go forward, but he is not there; and backward, but I cannot perceive him" (Job 23:8). Job feels that God has abandoned him or is indifferent to his plight. Elihu directly confronts this perception in Job 35:14. He acknowledges Job's feeling ("Although thou sayest thou shalt not see him") but immediately corrects it with a profound theological truth: Job's subjective experience of God's absence does not negate God's objective reality of active presence and justice. Elihu urges Job to look beyond his feelings of abandonment and to trust in God's unchanging character, knowing that God's "judgment is before him" and He is always in control, even when His actions are not understood by human minds.
Christ-Centered Fulfillment
Job 35:14, with its call to trust in a God whose "judgment is before him" despite His apparent hiddenness, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Job's struggle with the seemingly distant and inscrutable God is profoundly answered in Christ, who is the full and final revelation of God, "the radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3). While Job felt he could not "see" God, in Christ, God became visible, tangible, and intimately present, dwelling among us as Emmanuel, "God with us" (Matthew 1:23). Jesus Himself experienced the deepest sense of divine abandonment on the cross, crying out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46), yet His ultimate trust in the Father's perfect will led to His resurrection and vindication (Luke 23:46). For believers today, our trust is not in a distant, hidden deity, but in the God who has fully revealed Himself in Christ, who promised, "I am with you always, even unto the end of the world" (Matthew 28:20). The "judgment before him" ultimately points to Christ as the one appointed by the Father to execute all judgment (John 5:22), and whose sacrifice on the cross perfectly demonstrated both God's righteous judgment against sin and His boundless love for humanity (Romans 3:25-26). Thus, our trust is grounded in the visible, faithful, and always-present Savior, who perfectly embodies God's justice and compassion.