| 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.
Clarke's Commentary on the BibleBut - 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.
Gill's Exposition of the Entire BibleBut 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 BibleBut now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity:
Wesley's Notes 35:15 Because - Because Job doth not acknowledge God's justice and his own sins. He - God. Anger - Hath laid grievous afflictions upon him. He - Job is not sensible of it, so as to be humbled under God's hand.
King James Translators' Noteshe hath: that is, God hath he knoweth: that is, Job knoweth
Jamieson-Fausset-Brown Bible Commentary15. 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 Henry's Concise Commentary35:14-26 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.
Matthew Henry's Whole Bible CommentaryVerses 14-16 Here is, I. Another improper word for which Elihu reproves Job (v. 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," ch. 23:8, 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 (v. 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, Prov. 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 (v. 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, James 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. |
