Job 35:15 Commentaries: "And now, because He has not visited in His anger, Nor has He acknowledged transgression well,

◄ Job 35:15 ►

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

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EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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. Elihu’s 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.)

Benson Commentary

Job 35:15-16. But now, because it is not so — That is, because Job doth not acknowledge God’s 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 God’s will. Yet he knoweth it not — Job is not sufficiently sensible of it, so as to be humbled under God’s 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.

Matthew Henry's Concise Commentary

35:14-26 As in prosperity we are ready to think our mountain will never be brought low; so when in adversity, we are ready to think our valley will never be filled up. But to conclude that to-morrow must be as this day, is as absurd as to think that the weather, when either fair or foul, will be always so. When Job looked up to God, he had no reason to speak despairingly. There is a day of judgment, when all that seems amiss will be found to be right, and all that seems dark and difficult will be cleared up and set straight. And if there is Divine wrath in our troubles, it is because we quarrel with God, are fretful, and distrust Divine Providence. This was Job's case. Elihu was directed by God to humble Job, for as to some things he had both opened his mouth in vain, and had multiplied words without knowledge. Let us be admonished, in our afflictions, not so much to set forth the greatness of our suffering, as the greatness of the mercy of God.

Barnes' Notes on the Bible

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 (ועתה כי־אין kı̂y-'ayin ve‛attâh) 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" (פקד pâqad) 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 מאד בפשׁ bapash me'ôd. The word פשׁ pash occurs nowhere else in the Hebrew. The Septuagint renders it παράπτωμα paraptōma, "offence." and the Vulgate "scelus," that is, "transgression." The authors of those versions evidently read it as if it were פשׁע pesha‛, iniquity; and it may be that the final ע (‛) has been dropped, like שו for שׁוא shâv', in Job 15:31. Gesenius, Theodotion and Symmachus in like manner render it "transgression." Others have regarded it as if from פוש "to be proud," and as meaning "in pride" or "arrogance;" and others, as the rabbis generally, as if from פוש, 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 (מאד me'ôd) 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.

Jamieson-Fausset-Brown Bible Commentary

15. As it is, because Job waited not trustingly and patiently (Job 35:14; Nu 20:12; Zep 3:2; Mic 7:9), God hath visited … ; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (Job 7:20; 11:6). Maurer translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," Umbreit translates with the Rabbins, "multitude." Gesenius reads with the Septuagint and Vulgate needlessly, "transgression."

Matthew Poole's Commentary

Because it is not so, i.e. because Job doth not acknowledge God’s 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 God’s 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. God’s) 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, Proverbs 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.

Gill's Exposition of the Entire 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 Psalm 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 Numbers 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 Ezra 9:13; with which compare 2 Corinthians 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.

Geneva Study Bible

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

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

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 (Ecclesiastes 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 fâsha 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.

Pulpit Commentary

Verses 15, 16. - Leaving his advice to sink into Job's mind, Elihu turns from him to the bystanders, and remarks, with some severity, that it is because Job has not been punished enough, because God has not visited him for his petulance and arrogance, that he indulges in "high swelling words of vanity," and continues to utter words which are foolish and" without knowledge." Verse 15. - But now, because it is not so, he hath visited in his anger. This is an impossible rendering. The Hebrew is perfectly plain, and is to be translated literally as follows: But now, because he hath not visited his (i.e. Job's) anger. (So Schultens, Canon Cook, and, with a slight difference, our Revisers.) God had not visited Job with any fresh afflictions on account of his vehement expostulations and overbold and reckless words. Yet he knoweth it not in great extremity. The Authorized Version again wholly misses the meaning. Translate, with the Revised Version, Neither doth he greatly regard (Job's) arrogance. Job 35:15

Keil and Delitzsch Biblical Commentary on the Old Testament

14 Although thou sayest, thou seest Him not:

The cause lieth before Him, and thou mayest wait for Him.

15 Now, then, if His wrath hath not yet punished,

Should He not be well acquainted with sullenness?

16 While Job openeth his mouth without reason,

Without knowledge multiplieth words.

The address is not direct to Job exclusively, for it here treats first of the acts of injustice which prevail among men and remain apparently unpunished; but to Job, however, also, so far as he has, Job 23:8-10, comp. Job 19:7; Job 30:20, thus complained concerning his prayer being unanswered. אף כּי signifies elsewhere quanto minus, Job 4:19, or also quanto magis, Proverbs 15:11, but nowhere quanto minus si (Hirz., Hlgst.) or quanto magis si (Hahn), also not Ezekiel 15:5, where it signifies etiamne quum. As it can, however, naturally signify etiam quum, it can also signify etiamsi, etsi, as here and Nehemiah 9:18. This quamvis dicas (opineris) is followed by the oratio obliqua, as Job 35:3. The relation of the matter - says the conclusion, Job 35:14 - is other than thou thinkest: the matter to be decided lies before Him, is therefore well known to Him, and thou mightest only wait for Him (חולל instead of יחל or הוחיל only here, comp. Psalm 37:7, והתחולל לו); the decision, though it pass by, will not fail. In Job 35:15, Job 35:15 is taken by most modern commentators as antecedent to Job 35:16, in which case, apart from the distortions introduced, two interpretations are possible: (1) However now, because His (God's) wrath does not visit ... Job opens his mouth; (2) However now, because He (God) does not visit his (Job's) wrath (comp. on this reference of the אפּו to Job, Job 18:4; Job 36:13, Job 36:18)...Job opens, etc. That a clause with a confirmatory כי is made to precede its principal clause is not without example, Genesis 3:14, Genesis 3:17; but in connection with this arrangement the verb is accustomed always, in the principal clause or in the conclusion, to stand prominent (so that consequently we should expect ויפצה איוב), although in Arabic this position of the words, ואיוב יפצה, and in fact Arab. fâyûb instead of wâyûb (in connection with a difference of the subj. in the antecedent and in the conclusion, vid., De Sacy, Gramm. Arabe, 1201, 2), is regular. Therefore for a long time I thought that Job 35:15 was to be taken interrogatively: And now (ועתּה as logical inference and conclusion, which is here its most probable function, Ew. 353, b) should His wrath not punish (פּקד as absolute as Job 31:14), and should He not take notice, etc., כּי interrogative as 1 Samuel 24:20; 1 Samuel 28:1; 1 Kings 11:22, as הכי (is it so that, or: should it be so that), Job 6:22, and freq., in connection with which, what is said on Genesis 21:7 concerning the modal use of the praet. might be compared on the two praett. But by this rendering the connection of Job 35:16 with what precedes is awkward. Ewald has given the correct rendering (apart from the misunderstanding of פּשׁ): Therefore, because His wrath has not yet punished, He does not know much about foolishness! Job 35:15 requires to be taken as the conclusion to Job 35:15, yet not as an exclamation, but as an interrogative. The interrogative use of ולא is not unusual, 2 Samuel 20:1; Ezekiel 16:43, Ezekiel 16:47, Ezekiel 16:56; Ezekiel 32:27; and just as here, this interrogative ולא is found after a hypothetical antecedent clause, 1 Samuel 20:9; Exodus 8:22.

In connection with this interrogative rendering of Job 35:15, it still remains questionable whether it refers to Job's sin, or sin which prevails among men. The theme of this third speech of Elihu requires the latter reference, although perhaps not without a side-glance at Job's won arrogant behaviour. The translation shows how suitably Job 35:16 is connected with what precedes: Job 35:16 is a circumstantial clause, or, if one is not willing to take it as a subordinate clause, but prefers to take it as standing on a level with Job 35:15, an adversative clause attached with Waw, as is frequently the case: but (nevertheless) Job ... ; פּצה פּה of opening the mouth in derision, as Lamentations 2:16; Lamentations 3:46; הבל is the acc. of closer definition to it ( equals בּהבל), and the הכבּיר, which occurs only here and Job 36:31, signifies without distinction magnificare and multiplicare: Job multiplies high emotional words. As this יכבּיר is, so to speak, Hebraeo-Arabic (Arab. akbara), so is Job 35:15 full of Arabisims: (1) The combination אין פּקד, which has not its like in the Hebrew language (whether it be originally intended as relative or not: non est quod visitaverit, Ew. 321, b), corresponds to the popular Arabic use of lys for lâ, Ges. Thes. i. 82, b; probably אין has the value of an intensive negation (Carey: not at all). (2) The combination ידע בּ, to know about anything, to take knowledge of anything (differently Job 12:9, but comp. Job 24:12 on the idea), is like the Arab. construction of the verb (alima with bi (concerning) or bianna (because that) of the obj.; מאד (on this vid., on Psalm 31:12) belongs not to בפשׁ (which is indeed possible), but, according to Psalm 139:14, to ידע. (3) פּשׁ is especially to be explained from the Arabic. The signification a multitude (Jewish expositors, after פּוּשׁ, Niph. se diffundere, Nahum 3:18) is not suitable; the signification evil (lxx, Jer., and others: פשׁ equals פשׁע) presents a forcibly mutilated word, and moreover one devoid of significance in this connection; whereas the Arab. fšš (but not in its derivatives, fashsh, empty-headed; fâshûsh, empty-headedness, imbecility, with its metaphorical sense) indicates a development of signification which leads to the desired end, especially in the Syro-Arabic usage most natural here. The Arab. verb fšš (פשׁשׁ, cogn. Arab. fšr, frš, to extend, expandere) is used originally of water (fashsh el-mâ): to overflow its dam, to overflow its banks, whence a valley by the lake of el-Hgne, into which the waters of the lake flow after the winter rains, is called el-mefeshsh; then of a leathern bottle: to run out (tarf mefshûsh, an emptied bottle), of a tumour (waram): to disperse, disappear, and tropically of anger (el-chulq): to break forth, vent itself on anything, hence the phrase: dost thou make me a mefeshshe (an object for the venting) of thine anger? From this Arab. fšš (distinct from Arab. faš med. Waw, to swim on the surface, trop. to be above, not to allow one's self to be kept down, and med. Je, comp. פושׁ, Habakkuk 1:8, Jeremiah 50:11, Malachi 4:2, signifies to be proud) is פּשׁ, formed after the forms בּד, מד, מס, a synon. of זדון, or even of עברה in the signification of excessive haughtiness, pride that bursts forth violently.

(Note: The signification expandere also underlies the noun fishshe, the lungs (in Egypt.); the signification discutere (especially carminare, to card wool), which the Talmud. פשׁפשׁ also has, is only a shade of the same signification; the origin of the trop. signification fatuum esse is clear from 'gaus fashûsh, empty nuts. The rice from the Palestine valley of Hle, it is somewhere said, is worse than the Egyptian, because (what is a fault in the East) in cooking tufeshfish, i.e., it bursts, breaks in pieces (comp. on the other hand: if the seed for sowing sinks to the bottom when put into water, it is good; if it swims on the surface, jefûsh, it is bad). The Piel of this fashsha signifies to cause the water to overflow, trop. fashshasha qalbahu, he gave air to his heart, i.e., he revealed a secret which burdened him. A proverb says: the market (with its life and changing scenes) is a feshshâsh of cares, i.e., consoles a trouble heart. In the Hiph. one says in like manner proverbially, el-bukâ jufishsh, weeping removes the anguish of the soul. - Wetzst.)

Thus, even at the close of this 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, we miss the bold, original figures which up to Job 31:1 followed like waves one upon another, and we perceive a deficiency of skill, as now and then between Koheleth and Solomon. The chief thought of the speech we have also heard already from the three friends and Job himself. That the piety of the pious profits himself without involving God in any obligation to him, Eliphaz has already said, Job 22:2.; and that prayer that is heard in time of need and the unanswered cry of the godly and the ungodly are distinct, Job said, Job 27:9. Elihu, however, deprives these thoughts of their hitherto erroneous application. If piety gives nothing to God which He ought to reward, Job dare not regard his affliction, mysterious as it is to him, as unjust; and if the godly do not directly experience the avenging wrath of God on the haughtiness of their oppressors, the question, whether then their prayer for help is of the right kind, is more natural than the complain of a want of justice in God's government of the world. Job is silent also after this speech. It does not contain the right consolation; it contains, however, censure which he ought humbly to receive. It touches his heart. But whether it touches the heart of the idea of the book, is another question.

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