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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
Historical Reception
One surviving comment on this verse from the historical church.
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.
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Summary
Job 35:15, a pivotal statement within Elihu's discourse, challenges Job's perception of divine indifference by asserting God's active and righteous involvement in human affairs. Elihu contends that God does indeed "visit in his anger" against injustice, yet the enigmatic final clause, "he knoweth [it] not in great extremity," suggests either God's profound patience and restraint in unleashing the full measure of His wrath, or humanity's limited comprehension of the depth and wisdom of His justice. This verse powerfully 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 of Elihu's four speeches, specifically in Job 35, which extends through Job 37. Elihu, the youngest and previously silent observer, intervenes after Job's three friends have exhausted their arguments and Job remains steadfast in his protestations of innocence and accusations of divine injustice. Elihu positions himself as a mediator, aiming to correct both Job's self-righteousness and the simplistic retribution theology of Eliphaz, Bildad, and Zophar. In Job 35, Elihu directly addresses Job's lament that there is no advantage in righteousness if God does not visibly intervene to reward the just or punish the wicked, a sentiment echoed in Job's earlier complaint in Job 34:9. Elihu counters this by passionately affirming God's transcendence, His profound justice, and His active involvement in human affairs, arguing that God is neither indifferent nor unjust 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, a body of texts that grapple with fundamental questions about life, suffering, justice, and the nature of God. While the precise historical setting remains debated, the patriarchal customs and societal structures depicted suggest an ancient Near Eastern context, possibly pre-Mosaic. In this cultural milieu, a prevalent belief was the principle of divine retribution: righteousness was believed to lead to blessing and prosperity, while sin inevitably resulted in suffering and calamity. Job's experience profoundly challenges this simplistic theological framework. Elihu's arguments, while still firmly rooted in the concept of divine justice, introduce a more nuanced perspective, suggesting that suffering can serve various purposes beyond mere punishment, including discipline, instruction, or a means for God to reveal Himself. The cultural understanding of God's power and justice was often anthropomorphic, yet the book collectively 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 significantly to several overarching themes within the Book of Job and Elihu's speeches. Firstly, it powerfully 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 comprehensible to humans. This directly refutes Job's accusations of divine indifference and inaction. Secondly, the verse highlights Human Misunderstanding of God's Ways, a central tension throughout the entire 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. 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, emphasizing God's desire for repentance over immediate, full-scale retribution.
Exposition and Analysis
Key Word Analysis
This primitive root 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, pâqad 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 perceived divine detachment.
Properly, this word refers to the "nose" or "nostril," and by extension, the "face." However, from the rapid breathing associated with intense emotion, it frequently denotes "ire" or "wrath." In Job 35:15, "in his anger" signifies God's righteous displeasure and indignation towards injustice and sin, emphasizing that His "visitation" is not arbitrary but a just response to moral transgression.
A primitive root meaning "to know," this verb encompasses a vast array of senses, including intellectual comprehension, experiential knowledge, recognition, and even care or punishment. In this verse, "yet he knoweth [it] not" is central to the ambiguity. It could imply God's lack of full awareness of human suffering (which Elihu would deny), or more likely, that He does not fully "know" or unleash His wrath "in great extremity," suggesting restraint, or that humanity does not "know" or comprehend the full extent of His wisdom or judgment.
Verse Breakdown
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 divine patience.
Literary Devices
Elihu's discourse in Job 35:15 employs several significant literary devices. The most prominent is Ambiguity, particularly evident 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 flawed premise and demanding a re-evaluation of his understanding of divine action and the nature of suffering. 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 theologically incomplete conclusions. Furthermore, there is a clear element of Contrast between Job's perception of God's indifference and Elihu's emphatic 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 and His thoughts deeper than our thoughts. The verse affirms that God is not a distant deity but actively engaged in the moral governance of His creation, bringing consequences for sin and injustice. 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 unwavering justice and His boundless 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 or when His actions are not immediately clear.
Reflection and Application
Job 35:15 serves as a powerful corrective to our often-limited perspective on God's actions, particularly in times of personal suffering or perceived societal 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 and a desire for humanity to turn to Him. 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 profound comfort and a call to repentance, assuring us that He desires our turning to Him rather than our immediate condemnation.
Questions for Reflection
FAQ
What is the main point Elihu is trying to make in Job 35:15, considering its ambiguity?
Elihu's primary objective in Job 35:15 is to emphatically 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.
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, who bore the "great extremity" of divine justice on our behalf (Romans 3:25-26). Furthermore, the mystery of God's "not knowing in great extremity" – whether referring to His patience or our limited understanding – is profoundly illuminated by Christ. His first coming was the ultimate act of God's patience, delaying final judgment to offer salvation to all who believe (2 Peter 3:9). In Jesus, we see the perfect wisdom of God, a wisdom that human philosophy could not grasp (1 Corinthians 1:23-24), and through Him, we are given the Spirit to understand the "deep things of God" (1 Corinthians 2:10). 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).