Job 35:15

KJV

But now, because [it is] not [so], he hath visited in his anger; yet he knoweth [it] not in great extremity:

KJV (with Strong's)

But now, because it is not so, he hath visited {H6485} in his anger {H639}; yet he knoweth {H3045} it not in great {H3966} extremity {H6580}:

Complete Jewish Bible

But now, just because he doesn't get angry and punish, does it mean he doesn't know what arrogance is?

Berean Standard Bible

and further, that in His anger He has not punished or taken much notice of folly!

American Standard Version

But now, because he hath not visited in his anger, Neither doth he greatly regard arrogance;

Commentary

### SUMMARY
Job 35:15, part of Elihu's discourse, challenges Job's perception of divine indifference by asserting God's active involvement in human affairs and His righteous judgment. Elihu contends that God does indeed "visit in His anger" against injustice, but the enigmatic final clause, "yet he knoweth [it] not in great extremity," suggests either God's patient restraint in unleashing the full measure of His wrath or humanity's limited comprehension of the depth of His wisdom and justice. This verse underscores God's sovereignty and His purposeful engagement with humanity, even when His ways appear mysterious or slow to human observers.

### CONTEXT
* **Literary Context:** Job 35:15 is situated within the third and final speech of Elihu, which spans from [Job 34](/job/34 "Job 34 - Elihu's Second Speech") through [Job 37](/job/37 "Job 37 - Elihu's Concluding Remarks"). Elihu, the youngest of Job's four counselors, steps in after the three friends (Eliphaz, Bildad, and Zophar) have failed to convince Job, and Job remains steadfast in his complaints of divine injustice. Elihu's unique contribution is an attempt to correct both Job's self-righteousness and the simplistic retribution theology of the friends. In [Job 35](/job/35 "Job 35 - Elihu's Third Speech"), Elihu specifically addresses Job's lament that there is no advantage in righteousness if God does not intervene to reward the just or punish the wicked, as implied in Job's earlier statement in [Job 34:9](/job/34-9 "Job 34:9 - Job's Complaint about Righteousness"). Elihu counters this by passionately affirming God's active involvement, His profound justice, and His transcendence, arguing that God is not indifferent to human actions but acts sovereignly according to His perfect wisdom.
* **Historical & Cultural Context:** The Book of Job belongs to the Wisdom Literature genre of the Old Testament, which explores fundamental questions about life, suffering, justice, and the nature of God. While the precise historical setting is debated, the patriarchal customs and societal structures depicted suggest an ancient Near Eastern context, possibly pre-Mosaic. In this cultural milieu, a common belief was the principle of divine retribution: righteousness led to blessing, and sin led to suffering. Job's experience fundamentally challenges this simplistic view. Elihu's arguments, while still rooted in divine justice, introduce a more nuanced perspective, suggesting that suffering can also be disciplinary, instructional, or a means for God to reveal Himself. The cultural understanding of God's power and justice was often anthropomorphic, yet the book strives to elevate the divine to a level of incomprehensible sovereignty, far beyond human categories of understanding or judgment.
* **Key Themes:** Job 35:15 contributes to several overarching themes within the Book of Job and Elihu's speeches. Firstly, it underscores the theme of **Divine Justice and Sovereignty**, asserting that God is not a passive observer but an active, righteous ruler who intervenes in human affairs, ensuring justice even if His methods or timing are not immediately clear to humans. This directly refutes Job's accusations of divine indifference. Secondly, it highlights **Human Misunderstanding of God's Ways**, a central tension throughout the book. Elihu implies that Job's suffering has clouded his judgment, preventing him from fully grasping the depth of God's wisdom and the reasons for His actions. This resonates with the broader biblical truth that God's thoughts are far above human comprehension, as articulated in [Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts are Higher"). Thirdly, the verse subtly introduces the theme of **God's Patience and Restraint**. The ambiguity of the final phrase, particularly the interpretation of God not acting "in great extremity," suggests a divine forbearance, a tempering of judgment with mercy, which is a recurring motif in biblical theology.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Visited (Hebrew, _paqad'_):** This verb carries a wide semantic range, from "to inspect," "to muster," "to attend to," to "to punish" or "to hold accountable." In the context of divine action, _paqad_ often implies God's active intervention, whether for blessing or judgment. Here, "he hath visited in his anger" clearly indicates a punitive or judgmental intervention, signifying God's active engagement in response to human sin or rebellion, directly countering Job's sense of divine detachment.
* **Extremity (Hebrew, _larov'_):** Translated as "in great extremity" in the KJV, this word (לָרֹב) fundamentally means "to abundance," "greatly," or "much." The preceding word, בַּשֶּׁקֶל (ba-sheqel), means "by measure" or "by weight." Thus, the phrase "בַּשֶּׁקֶל לָרֹב" literally means "by measure, greatly" or "in great measure." The difficulty arises in how this "great measure" relates to God's knowing or not knowing. It can imply the full measure of His anger, the full measure of human sin, or the full measure of His wisdom. The KJV's "extremity" captures the sense of a limit or a maximum, which is then negated by "knoweth it not."

#### Verse Breakdown
* **"But now, because [it is] not [so]":** This opening clause directly refers to Job's mistaken premise or complaint that God is either inactive, indifferent, or does not hold humanity accountable for its actions. Job had implied that there was no profit in righteousness if God did not visibly intervene to reward or punish. Elihu emphatically states that Job's assumption – that God is detached or that His justice is not active – is fundamentally incorrect. God's ways are not as Job perceives them to be.
* **"he hath visited in his anger":** This phrase serves as Elihu's direct refutation of Job's perceived divine indifference. It asserts God's active and decisive intervention. The term "visited" (as discussed above) here carries the connotation of God's judgmental action, indicating that He does indeed take notice of and respond to injustice or sin, often with divine displeasure or "anger." This highlights God's justice and His commitment to moral order, even if His timing or methods are inscrutable to humans.
* **"yet he knoweth [it] not in great extremity":** This is the most challenging and debated clause. The KJV translation suggests an ambiguity regarding God's knowledge or the extent of His action. Two primary interpretations emerge, both consistent with Elihu's broader argument:
* **God's Patience/Restraint:** God has indeed "visited in his anger," but He has not unleashed the full, "great extremity" of His wrath or judgment. He holds back, showing immense patience and allowing for repentance rather than immediate, overwhelming destruction. This emphasizes God's mercy alongside His justice.
* **Human Ignorance/Limited Perception:** Job, or humanity in general, does not fully comprehend the "great extremity" of God's ways, His justice, the wisdom behind His actions, or the full extent of the sin that provokes His anger. They do not grasp the complete picture of God's dealings. This aligns with Elihu's consistent theme that God's wisdom is beyond human understanding.
Given Elihu's overall aim to defend God's character against Job's accusations, both interpretations contribute to the idea that God is just and sovereign, even if His actions are not fully understood or His judgment is tempered by patience.

#### Literary Devices
Elihu's discourse in Job 35:15 employs several significant **literary devices**. The most prominent is **Ambiguity**, particularly in the final clause, "yet he knoweth [it] not in great extremity." This deliberate linguistic complexity invites multiple interpretations, allowing for a richer theological reflection on God's character—His patience, His justice, and the limits of human understanding. Elihu also utilizes **Rhetorical Challenge**, implicitly questioning Job's premise and demanding a re-evaluation of his understanding of divine action. The verse functions as a **Didactic Statement**, serving to instruct Job (and the reader) about the true nature of God's involvement in the world, countering Job's flawed theological conclusions. Furthermore, there is an element of **Contrast** between Job's perception of God's indifference and Elihu's assertion of God's active, even angry, visitation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 35:15, through Elihu's complex assertion, contributes profoundly to the biblical understanding of divine justice, sovereignty, and patience. It challenges the human tendency to limit God's actions to our immediate comprehension or expectations, reminding us that God's ways are higher than our ways ([Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts are Higher")). The verse affirms that God is not a distant deity but actively engaged in the moral governance of His creation, bringing consequences for sin. Yet, the nuanced phrasing also hints at God's incredible forbearance, suggesting that His judgment, though real and righteous, is often restrained by His mercy, providing space for repentance and a deeper understanding of His character. This tension between God's justice and His patience is a recurring theme throughout Scripture, inviting believers to trust in His perfect timing and wisdom, even when circumstances seem to contradict His goodness.

* [Psalm 9:7-8](/psalm/9-7 "Psalm 9:7-8 - God as Righteous Judge")
* [Romans 2:4](/romans/2-4 "Romans 2:4 - God's Kindness Leads to Repentance")
* [2 Peter 3:9](/2_peter/3-9 "2 Peter 3:9 - The Lord's Patience")

### REFLECTION AND APPLICATION
Job 35:15 serves as a powerful corrective to our often-limited perspective on God's actions, especially in times of suffering or perceived injustice. It challenges us to move beyond a simplistic understanding of divine retribution and to embrace the profound mystery of God's perfect justice and His boundless patience. When we feel that God is absent, indifferent, or slow to act, this verse reminds us that He is actively involved, "visiting" in His anger against sin, yet often restraining the full measure of His judgment out of mercy. This should lead us not to despair, but to a deeper trust in His sovereign plan and His unfailing character. It prompts us to examine our own complaints and accusations against God, encouraging humility and a willingness to acknowledge that our understanding is finite, while His wisdom is infinite. The patience of God, hinted at in this verse, is a call to repentance and a profound comfort, assuring us that He desires our turning to Him rather than our immediate condemnation.

#### Questions for Reflection
* **How does Job 35:15 challenge your assumptions about God's activity and responsiveness in the face of injustice or suffering?**
* **In what ways might your own limited understanding prevent you from fully grasping God's purposes in difficult circumstances?**
* **How does the idea of God's "restraint" in His anger impact your view of His character and your response to His commands?**
* **What specific complaints or questions about God's justice do you need to surrender to His sovereign wisdom?**

### FAQ
**What is the main point Elihu is trying to make in Job 35:15, considering its ambiguity?**

Answer: Elihu's primary objective in Job 35:15 is to refute Job's assertion that God is indifferent or inactive regarding human actions and suffering. He insists that God is actively involved and does "visit in His anger" against sin and injustice. The ambiguity in the phrase "yet he knoweth [it] not in great extremity" serves to underscore either God's profound patience and restraint in unleashing the full measure of His wrath, or the vast chasm between God's infinite wisdom and humanity's limited understanding of His ways. In essence, Elihu is arguing that God is just and sovereign, and while His actions may not always align with human expectations or be fully comprehensible, He is never passive or unjust. This aligns with Elihu's broader argument that God's discipline can be for instruction and purification, not solely for punishment, and that our proper response is trust and humility before His majesty, as seen in [Job 36:22-24](/job/36-22 "Job 36:22-24 - Elihu on God's Power and Teaching").

### CHRIST-CENTERED FULFILLMENT
Job 35:15, with its tension between God's active judgment and His patient restraint, finds its ultimate resolution and fulfillment in the person and work of Jesus Christ. The "visitation in anger" that Elihu describes is absorbed and perfectly satisfied in the cross, where God's righteous wrath against sin was poured out upon His own Son, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), who bore the "great extremity" of divine justice on our behalf ([Romans 3:25-26](/romans/3-25 "Romans 3:25-26 - God's Righteousness Displayed Through Christ")). Furthermore, the mystery of God's "not knowing in great extremity" – whether referring to His patience or our limited understanding – is illuminated by Christ. His coming was the ultimate act of God's patience, delaying final judgment to offer salvation ([2 Peter 3:9](/2_peter/3-9 "2 Peter 3:9 - The Lord's Patience")). In Jesus, we see the perfect wisdom of God, a wisdom that human philosophy could not grasp ([1 Corinthians 1:23-24](/1_corinthians/1-23 "1 Corinthians 1:23-24 - Christ the Power and Wisdom of God")), and through Him, we are given the Spirit to understand the "deep things of God" ([1 Corinthians 2:10](/1_corinthians/2-10 "1 Corinthians 2:10 - The Spirit Reveals God's Deep Things")). Christ is the ultimate answer to Job's suffering and Elihu's theological complexities, revealing a God who is both perfectly just and limitlessly merciful, fully understanding our human extremity because He experienced it Himself ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sympathetic High Priest")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 89:32

Then will I visit their transgression with the rod, and their iniquity with stripes.

Hosea 11:8

¶ How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.

Hosea 11:9

I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee: and I will not enter into the city.

Job 13:15

Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.

Job 30:15

¶ Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud.

Job 30:31

My harp also is [turned] to mourning, and my organ into the voice of them that weep.

Psalms 88:11

Shall thy lovingkindness be declared in the grave? [or] thy faithfulness in destruction?