Exegetical and Hermeneutical Commentary of Job 35:15
But now, because [it is] not [so], he hath visited in his anger; yet he knoweth [it] not in great extremity:
15. This verse is very obscure, and the A. V. competes worthily with the original in darkness. The word translated extremity does not occur again, and, if it be a word at all and not a mere error of copyists (the Sept. read “ transgression ”), its meaning can only be guessed at. The connexion, however, suggests what general meaning the expression must have. Perhaps the easiest way to construe the verse is to take it in connexion with Job 35:16,
15. But now because his anger visiteth not,
And he doth not strictly regard transgression,
16. Therefore doth Job open his mouth in vanity,
He multiplieth words without knowledge.
Because sentence against an evil work is not executed speedily (Ecc 8:11), and God seems as if He took no knowledge of wrong and oppression, therefore Job draws the futile conclusion ( Job 35:2-3), that there is no advantage in being righteous more than in sinning. Elihu has already accounted for God’s refusal to interpose on very different grounds ( Job 35:10-13), grounds which Job would do well to lay to heart. The word rendered “extremity” ( fash) may have a correspondent in the Arab. fashsha of which Lane says, “ fashsha is syn. with fsha as meaning, He gloried or boasted and magnified himself, imagining (in himself) what he did not possess.” This would suggest such a meaning as pride or arrogancy.
Though this construction of Job 35:15 is simple it is doubtful if it be the true one. Job 35:16 certainly looks independent, and if so Job 35:15 is also complete in itself,
But now because his anger visiteth not,
Therefore he careth nothing for transgression!
the second clause expressing the conclusion which Job draws from God’s inactivity and His refraining to punish (first clause), namely that God was indifferent to evil, or as expressed in Job 35:2-3, that righteousness was of no profit to a man more than sin. The sense remains the same as on the other construction. And Job 35:16, as before, expresses Elihu’s verdict regarding Job,
Nay, Job openeth his mouth in vanity,
He multiplieth words without knowledge.
Fuente: The Cambridge Bible for Schools and Colleges
But now, because it is not so – This verse, as it stands in our authorized translation, conveys no intelligible idea. It is evident that the translators meant to give a literal version of the Hebrew, but without understanding its sense. An examination of the principal words and phrases may enable us to ascertain the idea which was in the mind of Elihu when it was uttered. The phrase in the Hebrew here ( ky–‘ayin veattah) may mean, but now it is as nothing, and is to be connected with the following clause, denoting, now it is comparatively nothing that he has visited you in his anger; that is, the punishment which he has inflicted on you is almost as nothing compared with what it might have been, or what you have deserved. Job had complained much, and Elihu says to him, that so far from having cause of complaint, his sufferings were as nothing – scarcely worth noticing, compared with what they might have been.
He hath visited in his anger – Margin, that is, God. The word rendered hath visited ( paqad) means to visit for any purpose – for mercy or justice; to review, take an account of, or investigate conduct. Here it is used with reference to punishment – meaning that the punishment which he had inflicted was trifling compared with the desert of the offences.
Yet he knoweth it not – Margin, that is, Job. The marginal reading here is undoubtedly erroneous. The reference is not to Job, but to God, and the idea is, that he did not know, that is, did not take full account of the sins of Job. He passed them over, and did not bring them all into the account in his dealings with him. Had he done this, and marked every offence with the utmost strictness and severity, his punishment would have been much more severe.
In great extremity – The Hebrew here is bapash me‘od. The word pash occurs nowhere else in the Hebrew. The Septuagint renders it paraptoma, offence. and the Vulgate scelus, that is, transgression. The authors of those versions evidently read it as if it were pesha, iniquity; and it may be that the final () has been dropped, like for shav’, in Job 15:31. Gesenius, Theodotion and Symmachus in like manner render it transgression. Others have regarded it as if from to be proud, and as meaning in pride or arrogance; and others, as the rabbis generally, as if from , to disperse, meaning on account of the multitude, scil. of transgressions. So Rosenmuller, Umbreit, Luther, and the Chaldee. It seems probable to me that the interpretation of the Septuagint and the Vulgate is the correct one, and that the sense is, that he does not take cognizance severely ( me‘od) of transgressions; that is, that he had not done it in the case of Job. This interpretation agrees with the scope of the passage, and with the view which Elihu meant to express – that God, so far from having given any just cause of complaint, had not even dealt with him as his sins deserved. Without any impeachment of his wisdom or goodness, his inflictions might have been far more severe.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. But – because it is not so] Rather, “But now, because he visiteth not in his anger.” This is more literal than the versions generally proposed; and the sense of the place appears to be this: Because vengeance is not speedily executed on an evil work, therefore are the hearts of the children of men set in them to do iniquity. This is, in effect, the charge which Elihu brings against Job.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Because it is not so, i.e. because Job doth not acknowledge Gods justice and his own sins, and wait upon God in his way for mercy, according to the last advice given to him, Job 35:14.
He, to wit, God, to whom this great work of visiting is ascribed every where in Scripture.
Hath visited in his anger, i.e. hath laid grievous afflictions upon him; all which is too little to bring Job to compliance with God.
He knoweth it not; Job is not sufficiently sensible of it, so as to be humbled under Gods hand.
In great extremity; or, though (which particle is sometimes understood, of which examples have been before) in great extremity, or abundance, to wit, of afflictions. Though Job hath hitherto been and still is exercised with very sore calamities, yet they have not brought Job to the knowledge of God and of himself. But this verse is and may be rendered thus, And now know that his (i.e. Gods) anger hath visited thee little or nothing, (to wit, in comparison of what thou hast deserved and mightest reasonably expect,) neither hath he known (i.e. judged or punished, as this word is used, Pro 10:9, and elsewhere) thee in or according to (as the prefix beth is sometimes used) the great abundance, to wit, of thy sins. And therefore thy complaints against God are very unrighteous and unreasonable.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. As it is, because Jobwaited not trustingly and patiently (Job 35:14;Num 20:12; Zep 3:2;Mic 7:9), God hath visited . .. ; yet still he has not taken (severe) cognizance of thegreat multitude (English Version wrongly, “extremity”)of sins; therefore Job should not complain of being punished withundue severity (Job 7:20;Job 11:6). MAURERtranslates: “Because His anger hath not visited (hath notimmediately punished Job for his impious complaints), nor has Hetaken strict (great) cognizance of his folly (sinfulspeeches); therefore,” &c. For “folly,” UMBREITtranslates with the Rabbins, “multitude.” GESENIUSreads with the Septuagint and Vulgate needlessly,”transgression.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But now, because [it is] not [so],…. Because there was not such trust, hope, patience, and quiet expectation in Job that God would appear for him, and do him, justice openly and publicly; for though he had hope and confidence of an interest in his living Redeemer and Saviour, and of eternal life and happiness through him; yet not of his bringing his judgment to the light, and of his beholding his righteousness, as he ought to have had, see Ps 37:5;
he hath visited in his anger; corrected and chastised in fatherly anger and displeasure, though not in wrath and vengeance, and in a way of punishment in strict justice; but consistent with his invariable love and free favour in Christ; being displeased at his want of faith and patience, failing in the exercise of which is oftentimes resented by the Lord, see Nu 20:12;
yet he knoweth [it] not in great extremity: so stupid was Job, that though he was in the utmost extremity of affliction, in his body, family, and substance, yet was not sensible it was his duty to trust in God, and patiently wait for him; he knew that the hand of God was upon him, and that he had visited him in anger, and that his arrows stuck fast in him, and his hand pressed him sore; but was insensible of the cause of the continuance of it, his unbelief, impatience, and non-submission to the will of God. The word for “extremity” signifies “abundance” d, and may be applied to an abundance and plenty of good things; and therefore some understand it of Job’s prosperity, and take the sense to be, that God took no notice of this; it did not hinder him from visiting him, but he destroyed it all: though Mr. Broughton, on the other hand, interprets it of the great plenty of sorrows and distresses Job was attended with, the true cause of which he did not advert to: some e think the whole refers to the merciful dealings of God with Job, and read the first clause,
“know now his anger hath visited but a little or noticing;”
the affliction is but a light one comparatively speaking, scarce any thing at all in comparison of what sin deserves, being abundantly less than that:
“neither hath he made great inquisition, or inquired out the multitude”
of sins; not strictly and severely marking them, and dealing with and for them according to their deserts; see Ezr 9:13; with which compare 2Co 4:17; and therefore Job had no reason to complain of God, or of any hard usage from him.
d “in copia”, Montanus; “ad auctum valde”, Cocceius; “prosperitatem”, De Dieu; so Patrick. e Tigurine version, Mercerus, Piscator; so Ben Gersom.
Fuente: John Gill’s Exposition of the Entire Bible
(15) But now, because it is not so, is very obscure. The Authorised Version refers the first clause to God and the second to Job. Perhaps we may render, But now, what His anger has visited upon thee is as nothing (compared with thy deserts); yea, He hath not regarded the great abundance (of thy sin), i.e., hath not visited it with anger. Therefore doth Job, &c. Others render it, But now, because it is not so (i.e., there is no judgment), He hath visited in His anger, saith Job, and He regardeth it not, saith He, in His exceeding arrogance; or, But now, because He hath not visited in His anger, neither doth He much regard arrogance, therefore Job, &c. The word thus rendered arrogance is not found elsewhere; it appears to mean abundance or superfluity. Of these renderings, the first seems to give the better sense. The general bearing of the verse is perhaps apparent however rendered, namely, that Job is encouraged in his murmurings, because God hath dealt too leniently with him. Elihus reproaches must have been some of the heaviest that Job had to bear. Happily the judgment was not to be long deferred. (See Job. 38:1.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. But now great extremity But now, because his anger visits not, nor strictly marks transgression. Compare Psa 130:3. Extremity , pash, iniquity, or transgression. This interpretation of this doubtful word, which appears but once in the Scriptures, accords with the Septuagint and the Vulgate, and is adopted by Hirtzel, Conant, Renan, Noyes, etc. It is probably an abbreviated form of the Hebrew word for transgression, ( ,) a word Elihu has already used against Job. See Job 34:37. Delitzsch and Dillmann derive it from the Arabic, the former making it to signify “sullenness,” the latter, either folly or arrogance.
Delitzsch, whom Zockler calls “one of the weightiest opponents of the genuineness of the whole Elihu section,” here makes an important admission, that “even at the close of the third speech of Elihu, the Arabic, and in fact Syro-Arabic colouring common to this section, with the rest of the book, is confirmed;” while, on the other hand, he urges that we miss the bold original figures which, up to chapter 31, followed like waves upon one another; and that we perceive a deficiency of skill, as now and then between Koheleth (in Solomon’s Songs) and Solomon. This supposed defect of genius in the first speeches of Elihu, Zockler adequately meets by the suggestion that Elihu is now the preacher of repentance, speaking as plainly, simply, and with as little art as possible. Soon he shall stand forth the “ eulogist and glorifier of God, surpassing the former speakers in the power, loftiness, and adornment of his discourse; nay, even rivaling in this respect the representation of Jehovah himself.” See Excursus VII, page 208.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 35:15. But now, because it is not so, &c. But now, because he visiteth not in his anger, and because Job is deprived of knowledge by immoderate self-conceit; Job 35:16. Therefore openeth he his mouth rashly, &c. Heath.
Houbigant renders the latter clause of the 15th verse, Because he doth not severely animadvert against sin.
REFLECTIONS.1st, Job had laid himself open to reproof; and Elihu fails not to point out to him various particulars in which he had erred; and he seems to have had so good an opinion of him, as to expect that when he had reconsidered them, he would own that he had spoken amiss. Note; A good man may err, but he is open to conviction, and not ashamed to own either his ignorance or his sin. Errare possum, hereticus esse nolo.
1. The accusation here laid is, [1.] His presumption in saying My righteousness is more than God’s. Not that he pretended that his moral righteousness was greater than God’s; but that he seemed more solicitous to justify himself than God, and complained as if his goodness had made God his debtor, and that he was not rewarded as he had a right to expect; and this most justly deserved rebuke. [2.] The dishonoured idea that he had given of true religion, chap. Job 9:22 Job 10:15 as if it were of no advantage to serve God, and that he had cleansed his hands from iniquity in vain, while his troubles were so uncommon and his judgment taken away. Note; (1.) God never can be our debtor; the best that we do is unworthy of him, and he ever chastises us less than we deserve. (2.) Though we may find no present outward advantage, yea, much loss and suffering for the sake of God and his cause, we shall find religion no unprofitable service at last.
2. The confutation of Job’s assertions is drawn from the greatness and glory of God; and this Job, and all who joined him, might be convinced of, if they looked to the heavens, for they would teach them how transcendantly God is exalted above man: our sins may hurt worms like ourselves, and our goodness extend to our fellow-mortals: but with respect to him the malice of the most daring sinners is impotent: they cannot destroy his government, disturb his peace, or tarnish his glory; any more than they can blot out the sun. Though they oppose him, and break his law, they cannot fly from his arm, and must, at least, glorify him in their punishment. On the other hand, our goodness extendeth not to him; he needeth not our service; we can add nothing to his self-sufficient blessedness; nay, all that we render to him, we must first receive from him; and, so far from making him our debtor, the obligation is our own, that we are permitted and enabled to serve him, and that he condescends to accept the worship that we offer, and the bounden duty which we desire to pay him.
2nd, We have another complaint of Job’s silence.
1. He had reflected upon God, as not hearing and relieving the prayers of the afflicted and oppressed, chap. Job 19:7 Job 24:12 Job 30:20. Hereto Elihu answers,
2. That if they receive not an answer of mercy, it is because themselves are to blame, [1.] as only anxious to be delivered from their sufferings, and making no spiritual improvement of them to their humiliation, and greater acquaintance with God their Maker or Makers, as in the original, expressive of the Persons in the Godhead, who said, Let us make man. Note; (1.) Many groan under trouble, and complain of their miseries, who never show any humiliation for sin, or desire after God. (2.) Irreligious poverty and suffering is, of all estates of human misery, the most miserable. (3.) Selfish prayers, the cries of mere distress, without any regard to God’s glory or our soul’s good, can obtain no help from God. [2.] As being impatient under their sufferings, and unthankful for the mercies they enjoy. They look not for support from inward consolations, desiring to wait God’s leisure, who, under the severest pressures of affliction, can make the heart glad, and giveth songs in the night, when the darkest troubles surround his faithful people. Nor, though endued with understanding, and a capacity to know God above the beasts, do they make any use of it under their sufferings, or differ in their prayers from the mere cry of brutes, who roar because of their anguish. Note; (1.) They who are insensible of the undeserved and distinguishing mercies which they enjoy, have no reason to expect deliverance from the evils that they feel. (2.) God can give joys which will overbalance all our sorrows; and, when our tribulations most abound, make our consolations, through Christ, the more abundant also. (3.) The distinguishing difference between a man and a beast, lies not so much in reason as religion. The chief dignity of man lies in his capacity for the knowledge, service, and enjoyment of God. [3.] Their cry is the cry of vanity; they are only solicitous about the perishing things of time; for their bodies not their souls, merely because of the oppressions that they suffer under the proud: or this is given as the reason why God giveth them no answer; not only because their prayers are vain or insincere, but also because of the unhumbled pride of their hearts. They are evil men; their sufferings are the effects of their sins, and yet they do not repent of the one, while they cry to be delivered from the other. Note; (1.) While the design of our afflictions is not answered, it is mercy in God to deny our prayers for their removal. (2.) An unhumbled heart may howl upon the bed, but cannot offer that sacrifice which, through the Mediator, is as the grateful incense, and returns fraught with blessings from above.
3rdly, We have the last charge that Elihu brings against Job for his hasty expressions; and this is,
1. That he despaired of God’s ever appearing for him, either to vindicate him from the unjust aspersions cast upon him, or to deliver him from the miseries that he suffered, chap. Job 9:32-35 Job 23:4-7 Job 31:35-37. Note; When God corrects us for our humiliation, Satan is ever ready to drive us to despair.
2. Elihu rebukes his despondence, and shews him both the path of duty, and the reason why his deliverance was delayed. Judgment is before him; he will certainly appear to vindicate the cause of his people, and then every dark dispensation shall be unfolded: Therefore trust thou in him, or wait upon him; trust in his promises; and patiently expect their fulfilment. Had this been the case, ere this his anguish had been relieved. But now, because it is not so, because this faith, patience, hope, and resignation, have not been exercised, he hath visited in his anger, displeased with Job for his mis-improvement of the mercy intended him in his affliction. Yet he knoweth it not in great extremity: the greatness of his sufferings made him overlook his unbelief, impatience, and rashness; and thereby he both lost the comfort, and deferred the removal of them. Note; (1.) Despair of relief is a high reflection upon God’s power and grace, as impatience is on his goodness and wisdom. (2.) Faith in God is the only clue which can guide us through every labyrinth of temptation. (3.) If our troubles be not removed, but increased, it becomes us to examine closely whether we have not provoked God by our behaviour under them.
3. He concludes from the whole, Therefore doth Job open his mouth in vain, in undue complaints of his sufferings, in unjust reflections upon the Lord, and in too eager a vindication of himself. He multiplieth words without knowledge, appears in the present instance in some degree unacquainted with the desert of sin, the perfections of God, and the path of duty. Nevertheless, we may add, that great allowances should be made for Job on account of the darkness of his dispensations.
Fuente: Commentary on the Holy Bible by Thomas Coke
Job 35:15 But now, because [it is] not [so], he hath visited in his anger; yet he knoweth [it] not in great extremity:
Ver 15. But now, because it is not so, he hath visited in his anger ] Because thou hast not yet done as I have prescribed, God is forced thus to treat thee, and to increase his plagues upon thee in great displeasure at thine incorrigibleness. Thus is good Job miscensured, whom God suffered so to be afflicted for his trial, and not for his punishment; though there wanted not in him cause enough if God should have taken advantages. But know now that his anger hath visited thee but a little (this is Beza’s translation of the whole verse); neither hath he made any great inquisition. Piscator readeth this and the next verse thus: But now, because his anger hath not visited, neither hath he taken notice of the multitude of his sins very much; therefore doth Job open his mouth with vanity, and heap up words without knowledge. Tremellius thus, For now, because there is nothing of these, doth his anger visit thee: viz. because thou neither rightly judgest thyself nor waitest upon God; but lookest upon thyself as utterly undone, casting away all hope of better, therefore art thou yet held under.
Yet he knoweth it not in great extremity
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
He. Supply Ellipsis: “[thou sayest] He”.
Fuente: Companion Bible Notes, Appendices and Graphics
because: Job 9:14, Job 13:15, Num 20:12, Luk 1:20
he: that is, God
visited: Psa 89:32, Rev 3:19
he: that is, Job
in great: Job 4:5, Job 30:15-31, Psa 88:11-16, Hos 11:8, Hos 11:9, Heb 12:11, Heb 12:12
Reciprocal: Num 16:29 – visited Isa 38:11 – General Eze 37:12 – Therefore
Fuente: The Treasury of Scripture Knowledge
Job 35:15-16. But now, because it is not so That is, because Job doth not acknowledge Gods justice and his own sins, and wait upon God in a proper way for mercy; he hath visited in his anger God hath laid grievous afflictions upon him, all which appear to be too little to bring Job to a compliance with Gods will. Yet he knoweth it not Job is not sufficiently sensible of it, so as to be humbled under Gods mighty hand. In great extremity Or, though in great extremity, namely, of afflictions. Though Job hath hitherto been, and still is, exercised with very sore calamities: yet they have not brought him to the knowledge of God and himself. Therefore doth Job open his mouth in vain Hence it is manifest that he pours forth his complaints without any success, and gets no relief by them. He multiplieth words without knowledge Thereby discovering his ignorance of God and of himself.