Catholic Commentary
Job's Empty Words and God's Patient Justice
14How much less when you say you don’t see him. The cause is before him, and you wait for him!15But now, because he has not visited in his anger, neither does he greatly regard arrogance,16therefore Job opens his mouth with empty talk, and he multiplies words without knowledge.”
Job 35:14–16 presents Elihu's argument that Job has wrongly interpreted God's silence and patience as absence, and therefore speaks without substance or true understanding. Elihu uses the Hebrew term for "empty" (hebel, meaning vapor or breath) to characterize Job's complaint as weightless and insubstantial.
God's silence is not absence—but we mistake His patience for indifference, filling the void with noise instead of faith.
Job 35:14 — "How much less when you say you do not see him"
Elihu has been building a rhetorical argument using a qal wahomer (lesser-to-greater) form of reasoning. In the preceding verses (35:9–13), he argued that even oppressed people who cry out but receive no answer do so because their prayers are empty — they cry for relief, not for God Himself. The logic now intensifies: if those who at least admit they cannot understand God's ways receive no answer, how much less will Job, who has gone further and declared that he cannot even see God, find satisfaction in his complaint? The Hebrew underlying "you do not see him" (לֹא תְשׁוּרֶנּוּ, lo teshurenu) carries the sense of not being able to perceive or survey God — not merely a visual metaphor but an epistemological one. Job has essentially declared God to be inaccessible, unknowable, and unresponsive to his case. Elihu treats this declaration not as honest lament (as the reader and God Himself will eventually validate it) but as a species of presumption — the presumption that Job's limited sight is a reliable measure of God's presence or action.
Job 35:15 — "But now, because he has not visited in his anger"
This verse is the hinge of the argument and its most theologically loaded phrase. The word "visited" (paqad, פָּקַד) is one of the richest in the Hebrew Bible — it denotes divine attention, whether in blessing or in judgment. Here it refers specifically to God's not having visited in punitive wrath. Elihu's observation is acute: God has, in fact, withheld His full anger from Job. This divine restraint — what the tradition will later call longanimitas, long-suffering or patience — is real. God has not unleashed final judgment. But Elihu argues that Job has drawn the wrong conclusion from this silence. Rather than reading God's patience as mercy — as a space for repentance, trust, and deeper seeking — Job has read it as God's absence or indifference. The irony Elihu identifies is sharp: the very forbearance of God, which is a gift, becomes the occasion for Job's presumption.
Job 35:16 — "Therefore Job opens his mouth with empty talk"
The Hebrew word translated "empty talk" or "vain words" is הֶבֶל (hebel) — the same word Qohelet will use relentlessly in Ecclesiastes for the "vanity" of all things. It literally means breath or vapor: that which has no substance, no weight, no lasting reality. Elihu's charge is not merely that Job has been impolite or theologically imprecise; he is saying that Job's words, precisely because they are not anchored in a true perception of God, have become weightless. The phrase "multiplies words without knowledge" (v. 16b) echoes God's own eventual rebuke of Job (38:2: "Who is this that darkens counsel by words without knowledge?"), which gives Elihu's charge a partial validity — though Job's honest anguish will ultimately be vindicated over Elihu's cold analysis.
Typological and Spiritual Senses
Typologically, Job's failure to recognize God's hidden presence prefigures the disciples on the road to Emmaus (Luke 24), who walk with the Risen Christ and do not recognize Him. Both scenes dramatize the human tendency to interpret divine hiddenness as divine absence. The sensus plenior of the passage points toward the Cross itself, where the silence of God is not absence but the deepest form of presence — a truth Elihu cannot yet see, but which the book of Job as a whole foreshadows.
Catholic tradition offers distinctive resources for reading these verses that neither pure rationalism nor sentimentalism can supply.
On Divine Hiddenness and the Deus Absconditus: The Church's mystical tradition, particularly St. John of the Cross in The Dark Night of the Soul, teaches that God's apparent absence is itself a purifying presence. Elihu correctly identifies that God has not withdrawn in wrath — but he cannot conceive that God might withdraw in love. The Catechism teaches that "God is the sovereign master of his plan" and that His "ways are not our ways" (CCC 314), and that suffering can be the very locus of God's most intimate self-communication. Job's lament, far from being mere "empty talk," is, in the Catholic apophatic tradition, a form of prayer that strips away false images of God.
On Divine Patience (Longanimitas): The Church Fathers, particularly St. John Chrysostom in his homilies on Job, emphasize that God's delay in judgment is always an act of mercy. Chrysostom writes that God permits the righteous to suffer precisely to reveal their hidden virtue and to confound the accusations of the adversary. St. Gregory the Great's Moralia in Job — the most extensive patristic commentary on the book — argues that God's "non-visitation in anger" is itself a visitation of grace.
On Empty Words: The Catechism's teaching on prayer (CCC 2742–2745) warns against prayers that are "many words" without genuine attention to God. Yet paradoxically, the Church also upholds the Psalms of lament — Job's literary cousins — as authentic and holy speech. The distinction Elihu cannot make, but Catholic tradition can, is between empty words born of self-pity and honest cries born of genuine relationship, however anguished.
Contemporary Catholics live in a culture that routinely interprets God's patience — His non-intervention in suffering, injustice, or personal crisis — as evidence of His non-existence or indifference. Elihu's error is instructive: he is right that God has been patient, but wrong about what that patience means. The practical temptation for Catholics today is the same as Job's: to read God's silence in prayer, in unanswered petitions, in prolonged suffering, as confirmation that God is not there or does not care.
The antidote is not forced cheerfulness but deeper faith. Concrete practice: when God seems absent, rather than multiplying "empty words" — rote prayers said without attention, or angry accusations said without relationship — the Catholic is invited to wait actively in lectio divina, Eucharistic adoration, or the Liturgy of the Hours, which structure prayer around God's rhythm, not ours. St. Thérèse of Lisieux endured years of spiritual darkness near death, and rather than filling the void with noise, she leaned into the darkness as the very face of faith. God's patience is not a problem to be solved but a mystery to be inhabited.
Commentary