Job · Chapter 23

Verse 1. Then Job answered — Job, being exceedingly grieved by the freedom which Eliphaz had taken with him in his last speech, charging him directly with the most enormous sins, (see the 15th and following verses,) turns and appeals to God, according to his custom, and earnestly begs he would hear the matter fully, and determine between him and his friends. The passage from this to the end of the 10th verse is peculiarly fine, and well worthy of the reader’s deep attention. In it Job fully answers the charge of Eliphaz concerning his denial or disbelief of the Divine Providence; and observes, that this was so far from being the case, that there was nothing he so much lamented as that he was excluded from God’s presence, and not permitted to draw near and make his defence before him; having the testimony of his own conscience respecting his integrity, and not doubting but he should make his cause good. He then shows, that his cause was far from being singular, for that many other dispensations of God’s providence were equally difficult to be accounted for, at least by human understanding; and that it was this which filled him with greater apprehensions. He expresses his desire that God, in the course of his providence, would make a more visible distinction between the righteous and the wicked in this world, that good men might not fall into such mistakes in censuring suffering innocence. He concludes with showing what, according to their principles, ought to be the general course of providence with regard to wicked men, which, however, it was notorious was not the case: and since it was not, it was plain that he had proved his point, and the falsity of their maxim was apparent: and their censuring him merely for his sufferings was a behaviour by no means justifiable. — Heath.

1. Then Job answered — In response to the touching exhortation of Eliphaz, calling him to prayer and holy living, Job pleads that his great misery is that he cannot find God. East, west, north, and south Job had earnestly sought God, but he seemed to hide Himself, lest, hearing his cause, love of righteousness should compel him to absolve his servant. Job’s consciousness of integrity — the thought that if tried he should come forth like gold from the furnace — buoys him up as he contemplates the absolute and unchangeable Arbiter of his fate. Chap. 24. He abruptly takes up again the line of thought pursued in the twenty-first chapter, with the question why it is, if God appoints days of judgment for the wicked, that his servants do not see them. On the contrary, God’s eye constantly rests on oppressors of every hue, who everywhere trample upon the defenceless poor, the groans and cries of whom cease not day nor night. Beneath the same Eye murderers and adulterers riot in the unholiest works of darkness. Instead of manifesting himself for the deliverance of the innocent and the punishment of the guilty, he grants these malefactors either an euthanasia, a quick and easy death, or else he lengthens out their life till at last, like ripened grain, they drop into the grave. Nowhere else are the perplexities of the divine government exhibited in so vivid colours; perplexities that now, as then, defy all human solution.

First division — THE OBVERSE AND PERSONAL SIDE OF THE MYSTERY OF EVIL — GOD CONTEMNS INNOCENT SUFFERERS.

The resource for calumniated Job would again be to refer the mystery of his lot to God for solution; but He of set purpose hides himself behind the veil of arbitrary will, lest he should be constrained to deal justly with his suffering servant, chap. 23.

First strophe — Could Job have access to God, he would elaborately prepare, and earnestly present, his case, 2-5.

V. 2. To-day-Even at this time, notwithstanding all your pretended consolations. Stroke-The hand or stroke of God upon me. Groaning-Doth exceed my complaints.

Verse 2. Even to-day is my complaint bitter] Job goes on to maintain his own innocence, and shows that he has derived neither conviction nor consolation from the discourses of his friends. He grants that his complaint is bitter; but states that, loud as it may be, the affliction which he endures is heavier than his complaints are loud.

Mr. Good translates: “And still is my complaint rebellion?” Do ye construe my lamentations over my unparalleled sufferings as rebellion against God? This, in fact, they had done from the beginning: and the original will justify the version of Mr. Good; for yrm meri, which we translate bitter, may be derived from hrm marah, “he rebelled.”

Verse 2. Even to-day is my complaint bitter — Even at this time notwithstanding all your promises and pretended consolations. For your discourses give me neither relief nor satisfaction. Hence in this and the following chapter Job seldom applies his discourse to his friends, but either addresses his speech to God, or bewails his misery. My stroke is heavier than my groaning — The hand or stroke of God upon me exceeds my complaints.

2. To-day — Ewald thinks that the controversy was continued for several days. The sublime allusion to the stars; in the address of Eliphaz, points to the night as the time of its delivery. There may have been a considerable interval between the discourse of Eliphaz and the reply of Job. Hence the emphatic µg, “also, or again to-day.” Bitter — Or, rebellion, for such his friends accounted his complaint. His complaint, he admits, is still rebellious. My stroke — Literally, my hand, that is, God’s hand. Job (Job 19:21) had spoken before of the hand of God as the source of his affliction. Happy he who can call God’s chastening hand “my hand.” Hitzig and Delitzsch read, My hand lieth heavy upon my groaning, thus rendering l[, upon, rather than with the sense of a comparative. Job’s groaning is due to the heavy hand of God. “The hand upon me presseth forth my sighs.” — Stickel.

V. 3. O-I desire nothing more than his acquaintance and presence; but alas, he hides his face from me. Seat-To his throne or judgment-seat to plead my cause before him.

Verse 3. O that I knew where I might find him!] This and the following verse may be read thus: “Who will give me the knowledge of God, that I may find him out? I would come to his establishment; (the place or way in which he has promised to communicate himself;) I would exhibit, in detail, my judgment (the cause I wish to be tried) before his face; and my mouth would I fill with convincing or decisive arguments;” arguments drawn from his common method of saving sinners, which I should prove applied fully to my case. Hence the confidence with which he speaks, Job 23:6.

Verses 3-5. O that I knew where I might find him! — Namely, God, as his friends well knew. Thou advisest me to acquaint myself with him, I desire nothing so much as his acquaintance and presence; but, alas! he hides his face from me, that I cannot see or come near him. That I might come even to his seat — To his throne or judgment-seat, to plead my cause before him. I would order my cause — Declare in order the things which concern my cause, would set it in a true light, and show the justice of it, and that before him, who searches my heart. And fill my mouth with arguments — To prove my sincerity and innocence toward him, and consequently, that my friends accuse me falsely. I would know what he would say to me — If he should discover to me any secret sins, for which he contendeth with me, I would humble myself before him, and accept of the punishment of mine iniquity.

Verse 3. Oh that I knew where I might find him. Job sighs for the favours conferred on certain patriarchs, whom God had met. The living oracle was with Noah after the flood; it was with Abraham in the years of his pilgrimage; it was established with Israel, as described in Exodus 28:30.

3. Seat — Tekounah. Its root signifies to prepare. The Scriptures represent God as seated when administering judgment. The seat or throne where God hearkens to man is one specially prepared, and is, therefore, a throne of grace. From the false verdict of his friends Job again makes his appeal to God. The Divine Being, who might easily hear his plea and adjudicate his cause, withdraws himself. For reasons known only to God, Job, like his Saviour, is left to drink the cup alone.

Verses 3-5. O that I knew where I might find him! — Namely, God, as his friends well knew. Thou advisest me to acquaint myself with him, I desire nothing so much as his acquaintance and presence; but, alas! he hides his face from me, that I cannot see or come near him. That I might come even to his seat — To his throne or judgment-seat, to plead my cause before him. I would order my cause — Declare in order the things which concern my cause, would set it in a true light, and show the justice of it, and that before him, who searches my heart. And fill my mouth with arguments — To prove my sincerity and innocence toward him, and consequently, that my friends accuse me falsely. I would know what he would say to me — If he should discover to me any secret sins, for which he contendeth with me, I would humble myself before him, and accept of the punishment of mine iniquity.

4. Order — Set in order. Job 13:18. Used also of the drawing up of an army. Judges 20:22.

Second strophe — Regerminant faith leads Job to trust that God yet would look propitiously upon him, but the hope is dispelled by the counter thought that God hides himself from all human search. Verses 6-9.

V. 5. Know-If he should discover to me any secret sins, for which he contendeth with me, I would humble myself before him, and accept of the punishment of mine iniquity.

Verse 5. I would know the words which he would answer me] He would speak nothing but what was true, decree nothing that was not righteous, nor utter any thing that I could not comprehend.

Verses 3-5. O that I knew where I might find him! — Namely, God, as his friends well knew. Thou advisest me to acquaint myself with him, I desire nothing so much as his acquaintance and presence; but, alas! he hides his face from me, that I cannot see or come near him. That I might come even to his seat — To his throne or judgment-seat, to plead my cause before him. I would order my cause — Declare in order the things which concern my cause, would set it in a true light, and show the justice of it, and that before him, who searches my heart. And fill my mouth with arguments — To prove my sincerity and innocence toward him, and consequently, that my friends accuse me falsely. I would know what he would say to me — If he should discover to me any secret sins, for which he contendeth with me, I would humble myself before him, and accept of the punishment of mine iniquity.

V. 6. No-He would not use his power against me, but for me; by enabling me to plead my cause, and giving sentence according to that clemency, which he uses towards his children.

Verse 6. Will he plead against me] He would not exhibit his majesty and his sovereign authority to strike me dumb, or so overawe me that I could not speak in my own vindication.

No; but he would put strength in me.] On the contrary, he would treat me with tenderness, he would rectify my mistakes, he would show me what was in my favour, and would temper the rigid demands of justice by the mild interpretations of equity; and where law could not clear me, mercy would conduct all to the most favourable issue.

Verse 6. Will he plead against me — Hebrew, ydm[ byry, jarib gnimmadi, contend with me; with his great power — jk brb, berob choach, in the greatness, or extent, of his strength. Will he use his sovereign and absolute power to oppress me, as men do those whom they cannot fairly answer? No, but he would put strength in me — He would not use his power against me, but for me; by enabling me to plead my cause, and giving sentence according to that clemency which he uses toward his children. The word strength, though not in the text, is rightly added by our translators to complete the sense.

6. Will he plead against me — Rather, Would He in great power contend with me? No! surely He would have regard to me. Would put — µyc, place, fix, is elsewhere, as here, used without leb (heart or mind) when plainly required by the context. Job 24:12; 34:23; Isaiah 41:20. Could he but find God, Job is confident that He would not overwhelm him with His awe; on the contrary, He would give heed to him — “fix his mind upon him.”

V. 7. There-At that throne of grace, where God lays aside his majesty, and judges according to his wonted clemency. Dispute-Humbly propounding the grounds of their confidence. So-Upon such a fair and equal hearing. Delivered-From the damnatory sentence of God. This and some such expressions of Job cannot be excused from irreverence towards God, for which God afterwards reproves him, and Job abhorreth himself.

Verse 7. There the righteous might dispute with him] jkwn nochach, might argue or plead. To dispute with God sounds very harsh. So should I be delivered for ever] Mr. Good translates: “And triumphantly should I escape from my condemnation.” The Hebrew word jxnl lanetsach may as well be translated to victory as for ever: and in this sense the Vulgate understood the words: Proponat æquitatem contra me; et perveniat ad victoriam judicium meum. “He would set up equity against me; and would lead on my cause to victory.” Coverdale renders thus:—But let hym give me like power to go to lawe, then am I sure to wynne my matter. Nothing less than the fullest conviction of his own innocence could have led Job to express himself thus to the Judge of quick and dead!

Verse 7. There — At that throne of grace, where God lays aside his majesty and power, and judges according to his wonted grace and clemency; the righteous — Such as I trust I am in sincerity and truth; might dispute with him — Humbly and modestly propound the grounds of their confidence and the evidences of their righteousness. So — Upon such a fair and equal hearing; should I be delivered from my judge — From the severe censures of all corrupt and partial judges, such as my friends are, or rather, from the condemnatory sentence of God; for he is supposed to be pleading, not only before God, but with him. This and some such expressions of Job cannot be excused from irreverence toward God, and too great confidence in himself; for which, therefore, God afterward reproves him, and Job abhors himself.

7. Might dispute — jkwn, pleads, the Niphal form of the verb. With the same preposition, µ[, the Hiphil form is also rendered plead in Job 16:21, which see. The passage before us reads, literally, A righteous one there pleads with Him, which, to say the least, “suggests the thought of the Great Intercessor. It is, too, not altogether foreign to the book.” — T. Lewis. See Excursus 4. Delivered… from — So should I be forever acquitted by my judge. God’s judgment would prove final; his words of absolution would be without repeal. When God did appear, his self-confidence, now so conspicuous, merged itself in the profoundest self-abasement. Job 40:4.

V. 8. Is not-As a judge to hear and determine my causes, otherwise he knew God was essentially present in all places.

Verse 8. Behold, I go forward] These two verses paint in vivid colours the distress and anxiety of a soul in search of the favour of God. No means are left untried, no place unexplored, in order to find the object of his research. This is a true description of the conduct of a genuine penitent.

Verses 8, 9. I go forward — µdq, kedem, ad orientem, toward the east: rwja, achor, ad occidentem, toward the west; so the Vulgate, which is likewise the interpretation of the Jewish commentators, who by the left hand, and the right, in the next verse, understand the north and the south. They have a tradition that Adam was created with his face placed toward the east, that he might see the rising sun. From whence they say the east was to him kedem, the anterior part of the world. From that situation they named the other quarters. But Job in both these verses certainly intended nothing more than that, let him turn himself which way he pleased, in no place could he find God present, namely, as a judge to hear and determine his cause, of which he is speaking: for, otherwise, he knew God was essentially present in all places. On the left hand where he doth work — That is, in a special and peculiar manner, say some interpreters, both Jewish and Christian, the north being the more habitable and more populous part of the world. Ibi genres, says Cartwright, rebus gestis et bello omni ævo clarissimæ: ibi evangelium generalius et luculentius promulgatum. “There the nations have flourished, most famous in all ages for exploits and war; and there the gospel has been more generally and successfully promulgated.” All this may be true, yet as the whole world is God’s workmanship, and is continually preserved by him, and as his providential care reacheth equally to every part, no one place is here intended to be signalized more than another, with regard to the works of God. He hideth himself on the right hand — He moves and works invisibly in all quarters of the world, but yet I cannot behold him appear as my judge, nor discover him to plead my cause in his sight.

Ver. 8. Behold, I go forward—and backward. The Hebrew, as the Chaldaic, represents Job as going east and west, north and south, in search of God. The Jews would allow the oracle no existence except in Jewry.

8. Forward — Or, eastward. The Orientals determined the cardinal points by facing the east; unlike ourselves, who, for reasons not so natural, confront the north, making this the starting point. Rawlinson traces the words Asia and Europe to Hebrew sources, the former having originally signified “the East,” the latter “the West.” (Herodotus 3:33.) The Jews have a tradition that Adam was created with his face toward the east, that he might first see the rising sun. Wordsworth happily reminds the Christian that in all his thoughts, words, and works, with regard to the points of his spiritual compass he should have the eye of his heart turned toward Christ, “the Sun of Righteousness,” and should regulate the whole course of his life accordingly. Backward — To the west.

Verse 9. On the left hand, where he doth work] In these two verses Job mentions the four cardinal points of the heavens: the EAST, by the word µdq kedem, which signifies before; the WEST, by rwja achor, which signifies after, or the back part; the NORTH, by lamc semol, which signifies the left; and the SOUTH, by ימינ yamin, which signifies the right. Such is the situation of the world to a man who faces the east; see Genesis 13:9, 11; 28:14. And from this it appears that the Hebrews, Idumeans, and Arabs had the same ideas of these points of the heavens. It is worthy of remark that Job says, He hideth himself on the right hand, (the south,) that I cannot see him: for in fact, the southern point of heaven is not visible in Idumea, where Job was. Hence it comes that when he spake before, Job 9:9, of the constellations of the antarctic pole, he terms them the hidden chambers of the south; i.e., those compartments of the celestial concave that never appeared above the horizon in that place.— See Calmet.

Mr. Good translates these verses as follows:—

Behold! I go forward, and he is not there;

And backward, but I cannot perceive him.

On the left hand I feel for him, but trace him not:

He enshroudeth the right hand, and I cannot see him.

The simple rendering of Coverdale is nervous and correct:— For though I go before, I fynde hym not:

Yf I come behynde, I can get no knowledge of him:

Yf I go on the left syde to pondre his workes,

I cannot atteyne unto them:

Agayne, yf I go on the right syde, he hydeth himself, That I cannot se him.

Verses 8, 9. I go forward — µdq, kedem, ad orientem, toward the east: rwja, achor, ad occidentem, toward the west; so the Vulgate, which is likewise the interpretation of the Jewish commentators, who by the left hand, and the right, in the next verse, understand the north and the south. They have a tradition that Adam was created with his face placed toward the east, that he might see the rising sun. From whence they say the east was to him kedem, the anterior part of the world. From that situation they named the other quarters. But Job in both these verses certainly intended nothing more than that, let him turn himself which way he pleased, in no place could he find God present, namely, as a judge to hear and determine his cause, of which he is speaking: for, otherwise, he knew God was essentially present in all places. On the left hand where he doth work — That is, in a special and peculiar manner, say some interpreters, both Jewish and Christian, the north being the more habitable and more populous part of the world. Ibi genres, says Cartwright, rebus gestis et bello omni ævo clarissimæ: ibi evangelium generalius et luculentius promulgatum. “There the nations have flourished, most famous in all ages for exploits and war; and there the gospel has been more generally and successfully promulgated.” All this may be true, yet as the whole world is God’s workmanship, and is continually preserved by him, and as his providential care reacheth equally to every part, no one place is here intended to be signalized more than another, with regard to the works of God. He hideth himself on the right hand — He moves and works invisibly in all quarters of the world, but yet I cannot behold him appear as my judge, nor discover him to plead my cause in his sight.

9. On the left hand — To the north. Where he doth work — Where more strikingly the phenomena of nature declare divine agency. He may have had in mind the weird “auroral light” which an unseen power calls into being and suspends upon the brow of night without the agency of sun, moon, or stars. He hideth himself — If in the north Job find not God, it were vain to turn to the south, (“the right hand,”) where barren wastes of sand stretched interminably away. Amid such desolation the imagination might well conceive that God had hidden himself, Job 9:11. The deep impression the invisibility of God made upon the ancient mind is reflected in the inscription made upon the base of the statue of the goddess of wisdom, Neith, (Minerva,) at Sais, Egypt — “I am all which hath been, which is, and which will be, and no mortal has yet lifted my veil.” — PLUTARCH, De Iside, etc., sec. 9.

Third strophe — Job is no less assured of the integrity of his life than of the absolute certainty that God will not turn aside from his purpose when once it is formed, 10-13.

V. 10. Gold-Which comes out of the furnace pure from all dross.

Verse 10. But he knoweth the way that I take] He approves of my conduct; my ways please him. He tries me: but, like gold, I shall lose nothing in the fire; I shall come forth more pure and luminous. If that which is reputed to be gold is exposed to the action of a strong fire, if it be genuine, it will lose nothing of its quality, nor of its weight. If it went into the fire gold, it will come out gold; the strongest fire will neither alter nor destroy it. So Job: he went into this furnace of affliction an innocent, righteous man; he came out the same. His character lost nothing of its value, nothing of its lustre.

Verse 10. But he knoweth the way that I take — My comfort is, that, though I cannot see him, and know all his ways, and the reasons of his dispensations; yet he, being everywhere present, alway sees me, knows my heart and life, and observes the whole course of my conduct, my internal desires and designs, and the counsels of my heart, as well as my outward words and actions. It is a great comfort to those who are upright in their intentions, and mean honestly, that God understands their meaning though men do not, cannot, or will not. When he hath tried me — When he hath proved me by these afflictions, as gold is tried by the fire; I shall come forth as gold — Which comes forth from the furnace pure from all dross. The Hebrew is absolute, ynnjb, bechanani, He hath tried me, I shall come forth, &c. They that keep the way of the Lord may comfort themselves when they are in affliction with these three things: 1st, That they are but tried; it is not intended for their hurt, but for their honour and benefit; it is the trial of their faith, 1 Peter 1:7. 2d, That when they are sufficiently tried, they shall come forth out of the furnace, and not be left to consume in it, as dross or reprobate silver. The trial will have an end; God will not contend for ever. 3d, That they shall come forth as gold, pure in itself, and precious to the refiner. They shall come forth as gold approved and improved; found to be good, and made to be better. Afflictions are to us, as we are; those that go gold into the furnace will come out no worse.

Ver. 10. I shall come forth as gold. The allusion is to the art of founders. The gold ores, after washings and pulverizations, are put into the crucible, with salts, and boiled a proper time in the furnace. Then the pure gold is found at the bottom, covered with a beautiful yellow glass. A good man’s graces are also refined in the fire of affliction.

10. The way that I take — The margin is more exact, the way that is with me; that is, that has become habitual to me. (Dillmann.) Laws of habit soon make the way of righteousness, no less than the path of iniquity, easy to our feet and one with our nature.

V. 11. Steps-The steps or paths which God hath appointed men to walk in.

Verse 11. My foot hath held his steps, his way have I kept] I have carefully marked his providential dealings; and in his way—his pure and undefiled religion—have I walked. I have not only been generally but particularly religious: I have attended carefully to the weightier matters of the law, and have not forgotten its slightest injunctions. Coverdale is curious:—Nevertheles my fete kepe his path, his hye strete have I holden, and not gone out of it. The hye strete is highway, the causeway, or raised road; formed, as they anciently were, by stones in the manner of pavement. It has its name from the Latin strata, paved, via being understood: via lapidibus strata, “a way paved with stones:” hence street, a raised road or pavement either in town or country. And hence the four grand Roman or British roads which intersected this kingdom: viz. Watling street, Icknild or Ricknild street, Ermin street, and Fosse street. Some say these streets or roads were made by Bellinus, a British king.

Fosse street began in Cornwall, passed through Devonshire, Somersetshire, and along by Titbury upon Toteswould, beside Coventry, unto Leicester; and thence by the wide plains to Newark and to Lincoln, where it ends. Watling street begins at Dover, passes through the middle of Kent, over the Thames by London, running near Westminster, and thence to St. Alban’s, Dunstable, Stratford, Towcester, Weden, Lilbourn, Atherston, Wreaken by Severn, Worcester, Stratton, through Wales unto Cardigan, and on to the Irish sea.

Ermin, or Erminage street, running from St. David’s in Wales, to Southampton.

Ricknild, or Icknild street, running by Worcester, Wycomb, Birmingham, Lichfield, Derby, Chesterfield, and by York, into Tynemouth. See Camden, Holinshed, and Minshieu.

Verses 11, 12. My foot hath held his steps — Either the steps or ways in which God himself walks; the paths of justice, mercy, and holiness, wherein Job had made it his care to walk with, or after God, as the phrase is, Genesis 5:24; or, which is the same thing, the steps or paths which God hath appointed men to walk in. These, Job says, his foot had held, that is, he had made a free and fixed choice of them; had taken fast hold of them; had been strongly and firmly resolved and settled to walk in them. Neither have I gone back — Turned aside to any crooked or sinful path, or course of life. I have esteemed the word of his mouth — Hebrew, ytnpx, tzaphanti; abscondi, reposui, I have hid, or laid it up, as men do their best treasures, or what they most love and value. The expression signifies a high esteem for it, a hearty affection to it, and a diligent care to preserve it. More than my necessary food — Or, my appointed, or daily portion; that food or provision which is necessary for the support of my life, (as the same word is used Genesis 47:22.; Proverbs 30:8; and 31:15,) and which is more prized and desired than all the riches of the world. There is, however, nothing in the Hebrew for the word food, which our translators have supplied, the term yqj, chokki, meaning simply statutum, vel, præscriptum mihi, what is appointed or prescribed to me. Chappelow, therefore, renders the whole verse thus: “As to the commandment of his lips, I have made no digression: according to what is prescribed me, I have kept the words of his mouth.”

11. Held his steps — The primary meaning of the word zja, rendered held, is to seize, to lay fast hold of; upon which Kitto (Pic. Bib.) observes that “an unshod Oriental, particularly an Arab, in treading firmly or in taking a determined stand, does actually seem to lay hold of, seize or grasp, the ground with his toes, giving a sort of fixedness in his position inconceivable to those the power of whose feet is cramped by the habitual use of shoes.” Roberts, in his “Oriental Illustrations,” says of a Kandian chief who was to be beheaded, that when he arrived at the place where he was to be executed he looked around for some time for a small shrub, and on seeing one he seized it with his toes in order to be firm while the executioner did his office. His steps — The steps are divine. Our entire pathway has been marked by such. Thus holy life is made the more easy, for we have but to “rivet” (Good) our steps in these, and nothing can move us. Life thus becomes the king’s highway, with its “example,” pattern, upogrammov, literally, writing copy, which Christ hath left that we should follow his steps. 1 Peter 2:21. His way — The law was regarded by the Hebrew as a way wherein man should walk, under the leadership of God.

Verse 12. The commandment of his lips] The written law that proceeded from his own mouth.

I have esteemed the words of his mouth] Mr. Good has given a better version of the original: In my bosom have I stored up the words of his mouth. The Asiatics carry every thing precious or valuable in their bosom, their handkerchiefs, jewels, purses, &c. Job, therefore, intimates that the words of God’s mouth were to him a most precious treasure.

Verses 11, 12. My foot hath held his steps — Either the steps or ways in which God himself walks; the paths of justice, mercy, and holiness, wherein Job had made it his care to walk with, or after God, as the phrase is, Genesis 5:24; or, which is the same thing, the steps or paths which God hath appointed men to walk in. These, Job says, his foot had held, that is, he had made a free and fixed choice of them; had taken fast hold of them; had been strongly and firmly resolved and settled to walk in them. Neither have I gone back — Turned aside to any crooked or sinful path, or course of life. I have esteemed the word of his mouth — Hebrew, ytnpx, tzaphanti; abscondi, reposui, I have hid, or laid it up, as men do their best treasures, or what they most love and value. The expression signifies a high esteem for it, a hearty affection to it, and a diligent care to preserve it. More than my necessary food — Or, my appointed, or daily portion; that food or provision which is necessary for the support of my life, (as the same word is used Genesis 47:22.; Proverbs 30:8; and 31:15,) and which is more prized and desired than all the riches of the world. There is, however, nothing in the Hebrew for the word food, which our translators have supplied, the term yqj, chokki, meaning simply statutum, vel, præscriptum mihi, what is appointed or prescribed to me. Chappelow, therefore, renders the whole verse thus: “As to the commandment of his lips, I have made no digression: according to what is prescribed me, I have kept the words of his mouth.”

Ver. 12. The words of his mouth, delivered to Noah, and to others. The holy scriptures are justified by the voice of all antiquity, in their high claims to divine authority.

12. My necessary (food) yqj — Genesis 47:22; Proverbs 30:8. Recent interpreters mostly render it my law, meaning his own natural desires contrasted with God’s law. This law of his sinful nature answers to what the apostle designates as the law in his members warring against the law of his mind. Romans 7:23. Job has subordinated his own to the divine will.

Verse 13. But he is in one mind] The original is djab awhw vehu beechad, and is literally, But he is in one: properly rendered by the Vulgate, Ipse enim solus est. But he is alone. And not badly rendered by Coverdale.—It is he himself alone. He has no partner; his designs are his own, they are formed in his infinite wisdom, and none can turn his determinations aside. It is vain, therefore, for man to contend with his Maker. He designs my happiness, and you cannot prevent its accomplishment.

Verse 13. He is of one mind — The word mind is not in the Hebrew, which is only dhab, beehad, he is in one, namely, in one way, or purpose, or counsel. Notwithstanding all these evidences of my sincere piety, and all my prayers to him, he still continues in the same course of afflicting me. And who can turn him? — No man can change his counsels or course of acting. He is most absolute and free, to do what he pleaseth, and he deals with me accordingly, and not by those milder methods which he uses toward other men. What his soul desireth, even that he doth — He will not do what I please or desire, but only what he pleases.

13. He is in one — The b (in) is beth essential — God is one and the same, unchangeable. His determinations he carries into execution. Fourth strophe — The thought that he should be the helpless victim of the impenetrable purposes of an unchangeable God fills Job with unspeakable terror, 14-17.

V. 14. Performeth-Those calamities which he hath allotted to me. And-There are many such examples of God’s proceeding with men.

Verse 14. For he performeth the thing that is appointed for me] Coverdale translates:—He rewardeth me into my bosome, and many other thinges mo doth he, as he maye by his power. yqj chukki may as well be translated bosom here as in the 12th verse; {Job 23:12;} but probably it may mean a portion, lot, sufficiency: For he hath appointed me my lot; and like these there are multitudes with him. He diversifies human affairs: scarcely any two men have the same lot; nor has the same person the same portion at all times. He has multitudes of resources, expedients, means, &c., which he employs in governing human affairs.

Verses 14, 15. He performeth, &c. — Hebrew, yqj µwlvy, jashlim chukki, he will perfect, or finish, my appointed portion, that is, those calamities which he hath allotted to me for my portion. And many such things are with him. There are many such examples of God’s proceeding with men; and his counsels and providences, though always just, yet are often secret; and we cannot discern the reasonableness or equity of them. Therefore am I troubled at his presence, &c. — When I set this great and holy God before me, and reflect that I am in his presence, I am troubled at the consideration of his glorious majesty, and sovereign, irresistible power, by which he can do whatsoever pleaseth him, without giving any account of his matters. There is, indeed, that in God which, if we consider, we shall see cause to be afraid of him: his infinite justice and purity, compared with our sinfulness and vileness; but if, withal, we consider his grace in a Redeemer, and are conscious of our compliance with that grace, the fears will vanish, and we shall see cause to hope in him.

Ver. 14. He performeth the thing that is appointed for me. Nam tradit jus meum, “for he deals with me in equity, and the abundance of such things are with himself.”—Schultens. This author gives us ten other versions of this text.

14. The thing that is appointed for me — yqj. Same word as in verse 12; here meaning lot or destiny. Yes, He will accomplish my destiny. (Dillmann, Zockler.) And many such (lots) are with him — The lot of all human lives is planned by God. He determines after what pattern they shall be moulded, what afflictions shall befall, how oft the gold shall be subjected to the alembic of sorrow, and in what new combinations of beauty the graces shall expand in flower and ripen in fruit. The many millions of beings pliant beneath the hand and heart of the divine Moulder, in varied character and experience may vie with the starry heavens in showing forth the glory of God.

Verse 15. Therefore am I troubled] I do not as yet see an end to my afflictions: he has not exhausted his means of trial; therefore, when I consider this, I am afraid of him.

Verses 14, 15. He performeth, &c. — Hebrew, yqj µwlvy, jashlim chukki, he will perfect, or finish, my appointed portion, that is, those calamities which he hath allotted to me for my portion. And many such things are with him. There are many such examples of God’s proceeding with men; and his counsels and providences, though always just, yet are often secret; and we cannot discern the reasonableness or equity of them. Therefore am I troubled at his presence, &c. — When I set this great and holy God before me, and reflect that I am in his presence, I am troubled at the consideration of his glorious majesty, and sovereign, irresistible power, by which he can do whatsoever pleaseth him, without giving any account of his matters. There is, indeed, that in God which, if we consider, we shall see cause to be afraid of him: his infinite justice and purity, compared with our sinfulness and vileness; but if, withal, we consider his grace in a Redeemer, and are conscious of our compliance with that grace, the fears will vanish, and we shall see cause to hope in him.

15. Therefore — Because of this dark and absolute relationship to my fate. Afraid of him — Eliphaz had reproached Job with his fear, chap. 22:10. The thought of One, and he an unseen God, standing behind this troublous life with purposes incomprehensible, and the more perplexing because they affect ourselves, is in itself enough to “make soft the heart,” and “trouble,” that is, confuse, the mind. In His hand the individual lies helpless and alone; yet not without filial trust imparted by God himself.

V. 16. Soft-He hath bruised, and broken, or melted it, so that I have no spirit in me.

Verse 16. For God maketh my heart soft] Prostrates my strength, deprives me of courage, so that I sink beneath my burden, and I am troubled at the thought of the Almighty, the self-sufficient and eternal Being.

Verses 16, 17. For God maketh my heart soft — Or, tender; he hath bruised and broken, or melted it, so that I have no spirit, or courage, or strength in me: so this, or the like phrase, frequently signifies. There is a gracious softness of heart, like that of Josiah, whose heart was tender, and trembled at the word of God: but this is meant of an afflictive and painful softness, which apprehends every thing that is present to be pressing, and every thing that is future to be threatening. Because I was not cut off before the darkness — Because God did not cut me off by death before these dark and dismal miseries came upon me. Or, as Ëvj ynpm, mippenei choshech, may be properly rendered, before the face, or, by reason of the darkness; that is, God hath not yet cut me off by these calamities, but prolonged my days under them, to the great increase of my misery. Neither hath he covered the darkness from my face — That I might no longer see or feel my miseries, but might be taken out of them by my long-desired death. Thus Job seems to be disposed to quarrel with God, because he did not die before his troubles; and yet, it is probable, that if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. It may help to reconcile us to death, whenever it comes, to consider that we do not know from what evil we may be taken away. But when trouble is actually come upon us, it is folly to wish we had not lived to see it; and it is much better to look to God for grace, that we may be enabled to make the best of it; and to remember, amidst the darkness, that frequently to the upright there ariseth a marvellous light in the darkness, and that there is reserved for them a much more marvellous light after it.

16. For — Better, And. Soft — Faint.

V. 17. Because-God did not cut me off by death. Before-These miseries came upon me. Covered-By hiding me in the grave.

Verse 17. Because I was not cut off] “O, why can I not draw darkness over my face? Why may not thick darkness cover my face?” Mr. Good. This verse should be read in connection with the preceding; and then we shall have the following sense. Ver. 16: “The Lord hath beaten down my strength, and my soul has been terrified by his fear.” Ver. 17: “For it is not this deep night in which I am enveloped, nor the evils which I suffer, that have overwhelmed me; I sink only through the fear which the presence of his Majesty inspires. This is my greatest affliction; sufferings, diseases, yea, death itself, are nothing in comparison of the terror which my soul feels in the presence of his tremendous holiness and justice.”

NOTHING can humble a pious mind so much as Scriptural apprehensions of the majesty of God. It is easy to contemplate his goodness, loving-kindness, and mercy; in all these we have an interest, and from them we expect the greatest good: but to consider his holiness and justice, the infinite righteousness of his nature, under the conviction that we have sinned, and broken the laws prescribed by his sovereign Majesty, and to feel ourselves brought as into the presence of his judgment-seat,—who can bear the thought? If cherubim and seraphim veil their faces before his throne, and the holiest soul exclaims,

I loathe myself when God I see,

And into nothing fall;

what must a sinner feel, whose conscience is not yet purged from dead works and who feels the wrath of God abiding on him? And how without such a mediator and sacrifice as Jesus Christ is, can any human spirit come into the presence of its Judge? Those who can approach him without terror, know little of his justice and nothing of their sin. When we approach him in prayer, or in any ordinance, should we not feel more reverence than we generally do?

JOB

Verses 16, 17. For God maketh my heart soft — Or, tender; he hath bruised and broken, or melted it, so that I have no spirit, or courage, or strength in me: so this, or the like phrase, frequently signifies. There is a gracious softness of heart, like that of Josiah, whose heart was tender, and trembled at the word of God: but this is meant of an afflictive and painful softness, which apprehends every thing that is present to be pressing, and every thing that is future to be threatening. Because I was not cut off before the darkness — Because God did not cut me off by death before these dark and dismal miseries came upon me. Or, as Ëvj ynpm, mippenei choshech, may be properly rendered, before the face, or, by reason of the darkness; that is, God hath not yet cut me off by these calamities, but prolonged my days under them, to the great increase of my misery. Neither hath he covered the darkness from my face — That I might no longer see or feel my miseries, but might be taken out of them by my long-desired death. Thus Job seems to be disposed to quarrel with God, because he did not die before his troubles; and yet, it is probable, that if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. It may help to reconcile us to death, whenever it comes, to consider that we do not know from what evil we may be taken away. But when trouble is actually come upon us, it is folly to wish we had not lived to see it; and it is much better to look to God for grace, that we may be enabled to make the best of it; and to remember, amidst the darkness, that frequently to the upright there ariseth a marvellous light in the darkness, and that there is reserved for them a much more marvellous light after it.

17. Cut off — The key to this much-vexed passage lies in nitsmath, “cut off,” which should bear its Arabic meaning of brought to silence. Eliphaz (Job 22:11) had taunted Job not only with his fear, but with the darkness and deluge that covered him. He replies, For I grow not dumb because of (or before) the darkness, nor because of (or before) myself, whom thick darkness hath covered. Thus most moderns. Job is still ready to maintain what he believes to be the right; he will “not be reduced to silence,” notwithstanding the black midnight darkness (lpa) which had overwhelmed him. This bold and defiant declaration is transitional to the awful arraignment of God’s ways in the following chapter. “From the incomprehensible punishment which, without reason, is passing over him, he now again comes to speak of the incomprehensible connivance of God, which permits the godlessness of the world to go on unpunished.” — Delitzsch.