Job 35:14
Although you say you shall not see him, yet judgment is before him; therefore trust you in him.
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(14) Although thou sayest thou shalt not see him.—Rather, Dost not behold Him.

Job 35:14. Thou shalt not see him — Or, thou canst not see him; thou canst not understand his dealings with thee. Here Elihu answers another objection of Job’s; and tells him that though God may, for a season, delay to answer, yet he will certainly do him right. Yet judgment is before him — Justice is at his tribunal, and in all his ways and administrations. Therefore trust thou in him — Instead of murmuring, repent of what is past, humble thyself under God’s hand, wait patiently in his way till deliverance come, for it will certainly come, if thou dost not hinder it.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.Although thou sayest thou shalt not see him - This is addressed to Job, and is designed to entreat him to trust in God. Elihu seems to refer to some remark that Job had made, like that in Job 23:8, where he said that he could not come near him, nor bring his cause before him. If he went to the east, the west, thc north, or the south, he could not see him, and could get no opportunity of bringing his cause before him: see the notes at that place. Elihu here says that though it is true in fact that God is invisible, yet this ought not to be regarded as a reason why he should not confide in him. The argument of Elihu here - which is undoubtedly sound - is, that the fact that God is invisible should not be regarded as any evidence that he does not attend to the affairs of people, or that he is not worthy of our love.

Judgment is before him - He is a God of justice, and will do that which is right.

Therefore trust him - Though he is invisible, and though you cannot bring, your cause directly before him. The word which is used here (תחולל tchûlēl, from חול chûl) means "to turn around"; to twist; to be firm - as a rope is that is twisted; and then to wait or delay - that is, to be firm in patience. Here it may have this meaning, that Job was to be firm and unmoved, patiently waiting for the time when the now invisible God would interpose in his behalf, though he could not now see him. The idea is, that we may trust the "invisible God," or that we should patiently "wait" for him to manifest himself in our behalf, and may leave all our interests in his hands, with the feeling that they are entirely safe. It must be admitted that Job had not learned this lesson as fully as it might have been learned, and that he had evinced an undue anxiety for some public "manifestation" of the favor and friendship of God, and that he had not shown quite the willingness which he should have done to commit his interests into his hands, though he was unseen.

14. Although thou sayest thou shalt not see him—(as a temporal deliverer; for he did look for a Redeemer after death, Job 19:25-27; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), Job 7:7; 9:11; 23:3, 8, 9; yet, judgment … ; therefore trust … But the Hebrew favors Maurer, "How much less (will God … regard, Job 35:13), since thou sayest, that He does not regard thee." So in Job 4:19. Thus Elihu alludes to Job's words (Job 19:7; 30:20).

judgment—that is, thy cause, thy right; as in Ps 9:16; Pr 31:5, 8.

trust—rather, "wait thou" on Him, patiently, until He take up thy cause (Ps 37:7).

Thou shalt not see him; or, thou canst not see him; the future tense of the indicative mood being oft put potentially; i.e. thou canal not have thy desire in appearing and pleading thy cause before him. So this is a new matter, and Elihu answers another objection of Job’s, of which see Job 23:8,9, and tells him that he is not to judge of God by present appearance; because though God may for a season hide his face, and delay to give him an answer, yet he will certainly do him right. Before him, i.e. before God, or in his presence, or at his tribunal, or in all his ways and admininstrations. And

judgment is put for justice or just judgment, as it is Job 8:3 Psalm 37:28 99:4, and oft elsewhere. So the sense is, God is and will show himself to be just in all his ways, and therefore thou dost wickedly in reflecting upon God’s justice. Or, yet judge thyself

before him; instead of accusing God, condemn thyself, acknowledge thy sins, and then thou mayst hope for mercy. Compare 1 Corinthians 11:31.

Trust thou in him; instead of murmuring against him, put thy trust in him. Repent of what is past, and humble thyself under God’s hand, and do not despond for the future, but wait upon God patiently in his way till deliverance come to thee; for it will certainly come if thou dost not hinder it. Although thou sayest thou shall not see him,.... Which is another expression of Job's taken notice of by Elihu, and to which he makes answer; he seems to refer to Job 23:3. God is indeed invisible in his nature and essence, but is to be seen in his works of creation and providence; which Job was acquainted with, and in which he had seen somewhat of the glory of God, and of his divine perfections in them. See Job 9:4. And he is to be seen in Christ by an eye of faith, and Job had trusted in him as his salvation; and he will be seen with the beatific vision in heaven as he is, in a more glorious and perfect manner, which Job had a full persuasion of, Job 13:15; and therefore is not to be understood in either of those senses, but of his not seeing him on a throne of judgment, hearing and trying his cause, judging and acquitting him; this he had often desired, but despaired of ever seeing it; see Job 23:4; to which Elihu replies;

yet judgment is before him; all things are naked and open to him, and stand clear before him; he has perfect knowledge of what is right and wrong; no cause is unknown to him, and needs not to be searched into by him; nor can he nor will he ever pass a wrong judgment: he is just and true, righteous in all his ways and works, the Judge of the whole earth, who will do right, and will plead and judge the cause of every good man sooner or later; if not now, there is a judgment to come with him, when all must appear before his judgment seat, and he will render unto every man according to his works;

therefore trust thou in him, or "wait for him" (c); wait for his coming to judgment: wait till that time comes when everything will be brought to light, and every good man shall have praise of God. Or, as we render it, "trust in him"; God alone is the object of trust and confidence, and happy is the man that trusts in him; he is to be trusted in for all things, both temporal, spiritual, and eternal; and particularly for this of doing justice to his people; if not now, yet hereafter, he will render tribulation to them that trouble them; he will right all their wrongs and avenge their injuries, and remove the rebuke that is upon them, and confess them before men and angels, and declare them righteous, and receive them into his kingdom and glory: and be is to be trusted in at all times, in times of adversity as well as prosperity; and even when he is not to be seen, and the dispensations of his providence are dark and intricate, see Isaiah 50:10; The word used signifies such a trust, hope, and waiting, as of a woman in travail, who bears her pains patiently, holding and trusting for a safe deliverance of a child, to the joy of her and her family.

(c) "et expectabis eum", Montanus; "expecta eum", Junius & Tremellius, Piscator, Mercerus; so Michaelis, Schultens.

Although thou sayest thou shalt not see him, {g} yet judgment is before him; therefore trust thou in him.

(g) God is just, however you judge him.

14–16. The interpretation and connexion of these verses is difficult. Job 35:14 might carry on the idea of Job 35:13,

13.  Surely God will not hear vanity,

Neither will the Almighty regard it;

14.  Much less when thou sayest, Thou seest him not,

The cause is before him and thou waitest for him.

God refuses to answer the cry which is vanity, not the voice of true religious trust; much less will He hear one who like Job complains that he cannot see Him (ch. Job 23:8 and often), who misses His righteous government in the world and charges Him with refusing to receive his just appeal (ch. Job 13:18 seq., Job 23:3, Job 31:35 seq.). There are objections to this interpretation, such as that much less when is not a natural translation of the words in Job 35:14, though in the elliptical and rather strained style of Elihu this might not go for much. Or, Job 35:14 might stand apart from Job 35:13,

Yea, when thou sayest, Thou seest him not,

The cause is before him; therefore wait thou for him.

the meaning being that though God appears indifferent to the cry of the distressed (Job 35:9; Job 35:12) He is not unaware of the evil, the cause has come before Him, or, His judgment upon it is determined, and therefore He is to be waited for till He manifest Himself by His just interposition. Though the second person thou be used, Job’s own case does not appear to be referred to; Elihu speaks generally, and Job is merely addressed as an example of persons who complain of God’s indifference to wrong-doing.Verse 14. - Although thou sayest thou shalt not see him; rather, How much less when thou sayest thou canst not see him! (compare the Revised Version); i.e. how much less will God attend to thy prayers when thou sayest that thou canst not see or find him (Job 9:11; Job 23:3, 8-10), that he is altogether hid from thee, and treats thee as an enemy (Job 33:10)! Still, judgment (or, the cause, i.e. "thy cause') is before him, or "awaits his decision." Therefore trust thou in him. Wait on, in patience and trust. The last word is not yet spoken. 5 Look towards heaven and see,

And behold the ethereal heights: they are high above thee.

6 If thou sinnest, what dost thou effect with Him?

And if thy transgressions are many, what doest thou to Him?

7 If thou art righteous, what dost thou give Him,

Or what doth He take from thy hand?

8 To man like thee thy godlessness availeth,

And to thee, a son of man, thy righteousness.

Towards heaven he is to direct his gaze, to obtain from the height of heaven a notion of the exaltation of God who dwells above the heavens. The combination הבּיט וראה is like Psalm 80:15 and freq. שׁחקים (שׁחק, Arab. sḥq, to rub in pieces, make thin, therefore the opposite of עבים) are the thin transparent strata of the atmosphere above the hanging clouds. מן after גּבהּ denotes the height that is on the opposite side to the beholder. From the exaltation of God it is then further inferred that it is impossible to exercise any human influence upon Him, by which He might suffer. The pointing wavers here between תּפעל (the common fut. form) and תּפעל(as a contraction of תּפעל after the form אזעם, Numbers 23:8). Human wrong or right doing neither diminishes nor increases His blessedness; injury or advantage is only on the side of man, from whom it proceeds. Others, whom his conduct affect, are not included in Job 35:8 : righteous or ungodly doing, Elihu means to say, as such and with its consequences, belongs solely to the doer himself, the man "like thee" (לאישׁ with Munach, כּמוך with Munach), the son of man, i.e., man, capable of evil as of good, and who always, after deciding in favour of the latter or the former, determines his fortune or misfortune, in distinction from God, who ever remains unchangeably the same in His perfect righteousness. What Elihu here says we have already heard from Eliphaz, Job 22:2., and Job even expresses himself similarly in Job 7:20; but to Elihu's mind it all becomes for Job new and powerful motives to quiet submission, for what objection should Job raise in justification of his complaints concerning his affliction against such sentiments as these, that goodness bears its reward and evil its punishment in itself, and that God's reward of goodness is not a work of indebtedness, nor His punishment of evil a work of necessity? Before such truth he must really hold his peace.

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