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.

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.

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 Psa 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 Num 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 Co2 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.

By reason of the multitude of oppressions, they make the oppressed to cry,.... Which is either an illustration by an instance of what is before said, that wickedness hurts men, as particularly oppression does, which makes then cry; or this refers to something new, to another complaint of Job, or an undue expression of his. Elihu undertakes to answer; that men cry unto God, as he himself had, but are not heard and answered; the place or places referred to may be Job 24:12. To which Elihu replies, by granting that men oppressed cry because of their oppression, and are not heard; for which reasons may be given, as in the following verses. The poor are often oppressed by the rich, whose wealth gives them power, and that they abuse; and the weak and feeble by the mighty; and their oppressions are many, there is a multitude of them: men in power and authority have various ways of oppressing others, who like the Israelites cry by reason of them, and are made to cry by their oppressors;

they cry out by reason of the arm of the mighty; which falls with weight, and lies heavy upon them, and crushes them; meaning the power they have, and which they abuse to the injury of them; nor are they able to help themselves or deliver themselves out of their hands, they being mighty, if not in body, yet through wealth; and by means of that authority over them which gives it them: now on account of the pressure upon them, they cry, not to God, but to men: and if they cry to God, it is in a murmuring and complaining way, through impatience under their burden, through envy at the riches and power of others, in a passionate manner, in a revengeful spirit, calling and seeking for vengeance on their oppressors; not in an humble penitent manner, acknowledging their sins, and owning their unworthiness to be heard and regarded, and submitting all to the will of God: for which reasons they are not heard, their cries and, prayers being reckoned no other than howlings, Hos 7:14.

Next: Job Chapter 36

As it is, because Job waited 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 the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (Job 7:20; Job 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."