by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
"Title": As with other books of the Bible, Job bears the name of the narrative's primary character. This name might have been derived from the Hebrew word for "persecution," thus meaning "persecuted one." Or from an Arabic word meaning "repent," thus bearing the name "repentant one." The author recounts an era in the life of Job, in which he was tested and the character of God was revealed. New Testament writers directly quote Job twice (Rom. 11:35; 1 Cor. 3:19), plus Ezek. 14:14, 20; and James 5:11 show that Job was a real person.
"Authorship": The book does not name its author. Job is an unlikely candidate because the book's message rests on Job's ignorance of the events that occurred in heaven as they were related to his ordeal. One Talmudic tradition suggests Moses as author since the land of Uz (1:1) was adjacent to Midian where Moses lived for 40 years, and he could have obtained a record of the story there. Solomon is also a good possibility due to the similarity of content with parts of the book of Ecclesiastes, as well as the fact that Solomon wrote the other Wisdom books (except Psalms, and he did author Psalms 72 and 127). Though he lived long after Job, Solomon could have written about events that occurred long before his own time, in much the same manner as Moses was inspirited to write about Adam and Eve. Elihu, Isaiah, Hezekiah, Jeremiah, and Ezra have also been suggested as possible authors, but without support.
The date of the book's writing may be much later that the events recorded within. This conclusion is based on;
(1) Job's age (42:16);
(2) His life span of nearly 200 years (42:16), which fits the patriarchal period (Abraham lived 175 years; Gen. 25:7);
(3) The social unit being the patriarchal family;
(4) The Chaldeans who murdered Job's servants (1:17), were nomads and had not yet become city dwellers;
(5) Job's wealth being measured in livestock rather than gold and silver (1:3; 42:12);
(6) Job' priestly functions within his family (1:4-5); and
(7) A basic silence on matters such as the covenant of Abraham, Israel, the Exodus, and the Law of Moses. The events of Job's odyssey appear to be patriarchal. Job, on the other hand, seemed to know about Adam (31:33), and the Noahic flood (12:15). These cultural and historical features found in the book appear to place the events chronologically at a time probably after Babel (Gen. 11:1-9), but before or contemporaneous with Abraham (Gen. 11:27).
The name of the author is not indicated in the book. That Job himself could not have written all of it is shown by the inclusion of the record of his death (42:17). Some have suggested that Moses wrote the account. This hypothesis would explain its inclusion in the canon, but that's mere speculation.
As far as the date is concerned, a distinction must be drawn between the date of the events and the date of composition. Most conservative scholars are agreed that the patriarchal age is indicated as the likeliest setting for the events, because Job, the father, acts as priest for the family, and because there is no mention of the tabernacle, temple, law, or national institutions. On the other hand, such primitive conditions could have easily persisted into later times outside of Israel. Indeed, the homeland of Job is said to be Uz, apparently located near Edom (compare Lam. 4:21). Also, a foreign locale is indicated in that the book shows a distinct preference for the generic word for God, Elohim, as opposed to the personal name of God, Yahweh (or Jehovah). In spite of the uncertainty of the time or place of the events, the theology of the book is clearly pure monotheism.
The date of composition is widely disputed. Suggested dates range from the patriarchal age to the Babylonian exile. If the events transpired during the patriarchal period, the book probably would have been written shortly afterwards in order to preserve the story. On the other hand, there was a notable flowering of wisdom literature during the reign of Solomon, and the Book of Job may well have been part of those achievements, especially if its events may be dated later in a foreign locale. The doubt surrounding the date of the book should not obscure its message, which is certainly applicable to any age.
"Introduction": At its beginning, Job seems to be a book about human suffering. By its conclusion, the true subject of the book emerges: God's sovereignty.
In a matter of probably hours, Job had lost everything that was important to him except his wife and his own life. But he held fast to his integrity, determined to unravel the mystery of why he, a man who had done his utmost to live an upright life, was being treated by God as the chief of sinners. If he was a sinner deserving divine punishment, he demanded his friends tell him what he had done, which they could not. He also asked the same of God, and received more silence in response.
The truth is, Job never received an answer as to why he suffered. But more importantly, he received a deeper understanding of who God is.
The Bible is unique because the reader knows, at least in part, what the main character would have loved to know: Job suffered because Satan accused him of a self-serving devotion to God, claiming that Job was not really righteous but was simply currying God's favor. God used the accusation as an opportunity to prove Satan wrong, and all the hurtful events in Job's life unfolded from there.
In the Old Testament, sin and suffering were connected because of the nature of the covenant. It was believed that keeping God's statutes resulted in blessing, and not keeping them resulted in cursing (Lev. 26:1-46); Deut. 28:1-68). Even though Job lived in the patriarchal period (before the Law was given), such a natural law would have been understood. So Job's friends could be excused from assuming Job guilty of a secret sin, secret and serious, given the level of calamity that befell him. But the Bible adds more ingredients to the recipe for suffering, all of which are found in this book.
To begin with, righteous people like Job do sometimes suffer. Righteous does not mean totally sinlessness, but living upright in God's sight. The book portrays Job as a faithful man who honestly tried to do right before God, and who acknowledged his errors and sought to correct things when he faltered (42:1-6). Still, he suffered, but not because of sin. So deeper questions must be asked and answered. Job asked, but he got an answer he was not expecting.
Second, a third party operates between God and man, with God's permission. In Job, we see Satan's primary method of spiritual warfare: attempting to discredit God in man's sight. Satan cannot harm God, but he can attempt to influence how man perceives God, whether as unjust, unfair, or unloving. Satan causes Job to suffer unjustly in an attempt to get Job to attack God. He also accuses Job of being self-serving, trying to make God look unjust in the eyes of the heavenly hosts for not punishing a sinner like Job. But Satan's plot was foiled by the third variable, that there can be godly purposes in suffering unrelated to sin or punishment.
Job suffered so he might have a deeper and more accurate knowledge of God. This happened without him even knowing about the precipitating conversation between Satan and God.
As one of the longest books in the Bible, Job can be captured under four headings:
"Prologue" (chapters 1 and 2): the setting for Job's suffering;
"Dialogues" (chapters 3 and 27): accusations and answers between Job and his friends;
"Monologues" (chapters 28:1 to 42:6): discourses by Job, Elihu and God;
"Epilogue" (chapter 42:7 - 17): Job's understanding of God and Job's restoration.
"What does all of this mean": Job speaks of foundational themes every human being contends with, especially in times of suffering.
"God's Character": The book of Job defends the character of a loving and righteous God in spite of earth's obvious evils and injustices. Although Job was unaware of the interaction between Satan and God, Job comes to the conclusion that God is just and good. That is the lesson of the book for anyone who questions God without access to all the facts (38:1-42:6).
"Trust": Job was forced to walk by faith rather than by sight (2 Cor. 5:7). He could not see what the reader sees in chapters 1 and 2. Job's perspective is best summarized in 13:15 "Though He slay me, yet will I trust Him. Even so, I will defend my own ways before Him." Job continued to plead his innocence before God but was prepared to die trusting Him.
"Sovereignty": Although Satan wreaked havoc in Job's life on earth, the limits of his activity were (and are) clearly set by God. Satan can go only so far. This serves as a template for viewing evil on earth. Satan does not operate as a free agent but is always under the sovereign and deciding hand of God (chapters 1 and 2).
So what does it mean for you?
In Job's most dreadful and difficult situation, this broken man caught startling glimpses of God and God's work in his life beyond what he, or perhaps anyone else, had ever seen. Millennia before Jesus walked this earth as the God-Man, Job saw One who would be Redeemer, Mediator, Friend, Guide, Advocate, and Perfecter of faith, Job saw these intense, beautiful images through his tears.
Those who turn fully to God in their great sorrow, even if they argue, plead, and protest in His presence as job did, will find a pathway nearer to the tender mercies of heaven than they have ever walked before.
Believers talk about trusting in the Lord with their whole heart and refusing to lean on their own understanding. But no one really knows what that means until circumstances cast them headfirst into a dark and painful place. If we give ourselves fully to God in those moments, we will obtain keepsakes of Him to treasure now and forever.
"Historical Setting": The occasion and events that follow Job's sufferings present significant questions for the faith of believers in all ages. Why does Job serve God? Job is heralded for his righteousness, being compared with Noah and Daniel (Ezek. 14:14-20), and for his spiritual endurance (James 5:11). Several other questions are alluded to throughout Job's ordeal. For instance, "Why do the righteous suffer?" Though an answer to that question may seem important, the book does not give such an answer. Job never knew the reasons for his suffering and neither did his friends. The righteous sufferer does not appear to learn about any of the heavenly court debates between God and Satan that precipitated his pain. In fact, when finally confronted by the Lord of the universe, Job put his hand over his mouth and said nothing. Job's silent response in no way trivialized the intense pain and loss he had endured. It merely underscored the importance of trusting God's purposes in the midst of suffering because suffering, like all other human experiences, is directed by perfect divine wisdom. In the end, the lesson learned was that one may never know the specific reason for his suffering; but one must trust in Sovereign God. That is the real answer to suffering.
The book treats two major themes and many other minor ones, both in the narrative framework of the prologue (chapters 1 and 2), and epilogue (42:7 to 17), and in the poetic account of Job's torment that lies in between (3:1-42:6). A key to understanding the first theme of the book is to notice the debate between God and Satan in heaven and how it connects with the 3 cycles of earthly debates between Job and his friends. God wanted to prove the character of believers to Satan and to all demons, angels and people. The accusations are by Satan, who indicted God's claims of Job's righteousness as being untested, if not questionable. Satan accused the righteous of being faithful to God only for what they could get. Since Job did not serve God with pure motives, according to Satan, the whole relationship between him and God was a sham. Satan's confidence that he could turn Job against God came, no doubt, from the fact that he had led the holy angels to rebel with him (see note on Rev. 12:4). Satan thought he could destroy Job's faith in God by inflicting suffering on him, thus showing in principle that saving faith could be shattered. God released Satan to make his point if he could, but he failed, as true faith in God proved unbreakable. Even Job's wife told him to curse God (2:9), but he refused; his faith in God never failed (see 13:15). Satan tried to do the same to Peter (see Luke 22:31-34), and was unsuccessful in destroying Peter's faith (see John 21:15-19). When Satan has unleashed all that he can do to destroy saving faith, it stands firm (Rom. 8:31-39). In the end, God proved His point with Satan that saving faith can't be destroyed no matter how much trouble a saint suffers, or how incomprehensible and undeserved it seems.
A second and related theme concerns proving the character of God to men. Does this sort of ordeal, in which God and His opponent Satan square off, with righteous Job as the test case, suggest that God is lacking in compassion and mercy toward Job? Not at all. As James says, "You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful" (James 5:11). It was to prove the very opposite (42:10-17). Job says, "Shall we indeed accept good from God and not accept adversity?" (see verse 2:10). God's servant does not deny that he has suffered. He does deny that his suffering is a result of sin. Nor does he understand why he suffers. Job simply commits his ordeal with a devout heart of worship and humility (42:5-6), to a sovereign and perfectly wise Creator, and that was what God wanted him to learn in this conflict with Satan. In the end, God flooded Job with more blessings that he had ever known.
The major reality of the book is the inscrutable mystery of innocent suffering. God ordains that His children walk in sorrow and pain, sometimes because of sin (Num. 12:10-12), sometimes for chastening (Heb. 12:5-12), sometimes for strengthening (2 Cor. 12:7-10; 1 Peter 5:10), and sometimes to give opportunity to reveal His comfort and grace (2 Cor. 1:3-7). But there are times when the compelling issue in the suffering of the saints is unknowable because it is for a heavenly purpose that those on earth can't discern (Exodus 4:11; John 9:1-3).
Job and his friends wanted to analyze the suffering and look for causes and solutions. Using all of their sound theology and insight into the situation, they searched for answers, but found only useless and wrong ideas, for which God rebuked them in the end (42:7). They couldn't know why Job suffered because what happened in heaven between God and Satan was unknown to them. They thought they knew all the answers, but they only intensified the dilemma by their insistent ignorance.
By spreading out some of the elements of this great theme, we can see the following truths in Job's experience:
1. There are matters going on in heaven with God that believers know nothing about; yet, they affect their lives.
2. Even the best effort at explaining the issues of life can be useless.
3. God's people do suffer. Bad things happen all the time to good people, so one cannot judge a person's spirituality by his painful circumstances or successes.
4. Even though God seems far away, perseverance in faith is a most noble virtue since God is good and one can safely leave his life in His hands.
5. The believer in the midst of suffering should not abandon God, but draw near to Him, so out of the fellowship can come the comfort, without the explanation; and
6. Suffering may be intense, but it will ultimately end for the righteous and God will bless abundantly.
"Interpretation - Purpose": The literary genre of the book has defied classification events. It should therefore be regarded as a unique piece of didactic poetry based on historical events. We cannot assume that the author intended the book to be like a reporter's presentation of what happened in real life. People from the Middle East are much more poetic in language than Westerners. In the poetic form the book's message is most appropriately preserved for perpetuity.
Many suggestions have been made as to the purpose of the book. However, the overriding intention seems to be to demonstrate to man the inadequacy of human reason to account for the suffering of the innocent. There is a mystery of divine freedom which does not contradict God's goodness or sovereignty but remains elusive to man. Therefore, man is resigned to an attitude of trust and dependence on a good God whose workings man cannot fathom.
The book of Job is an interesting story of a man who loves God very much, and yet is severely tested to see if he will remain loyal. There are those who believe that Job is nothing more than a parable that we might learn from. There are others who believe the events in Job occurred during the exile. Most scholars agree that it is possibly some of the oldest writings.
In this book, we can see the evidence of Satan working to destroy man. He accuses Job in the presence of God. It is a book of loyalty to God on Job's part. It is also, a book of almost endless endurance in the face of great stress. We will also see that in some of our darkest hours, the battle must be our own. Job's wife tried to get Job to curse God and die. Job's friends were no encouragement at all.
We may also learn from this that suffering is not always brought on by sins in our lives. It may be to strengthen us, as it did Job in this book. This deals with the question of why do good people suffer? Job was being accused unjustly by Satan for following God for what he could get out of him. We also see the great love that God bestows upon those who are faithful to the end. I personally believe that Job was a real man, with real problems. I believe also, that he was not a practicing sinner. He was in right standing with God. We will leave our speculations behind, and begin with this most interesting of books.
Verses 1:1 - 2:13: This prose prologue provides critical background to Job's experiences that establishes upfront that God is sovereign (meaning possessing supreme or ultimate power), over all things, including Satan. This section identifies the main persons and sets the stage for the drama to follow.
1-5: For Job to be "that man was perfect and upright", means he stood out among his peers in every respect. First and foremost, he is introduced as a pious believer in Yahweh, one who "feared God and eschewed evil", and "a perfect and an upright man" (1:8).
Job 1:1 "There was a man in the land of Uz, whose name [was] Job; and that man was perfect and upright, and one that feared God, and eschewed evil."
The first two chapters are written in prose and serve as a prologue to the poetic saga that follows. Likewise, the epilogue (42:7-17), is also written in prose.
"Uz": Job's home was a walled city with gates (29:7-8), where he held a position of great respect. The city was in the land of Uz in northern Arabia, adjacent to Midian, where Moses lived for 40 years (Exodus 2:15).
"Job": The story begins on earth with Job as the central figure. He was a rich man with 7 sons and 3 daughters, in his middle years with a grown family, but still young enough to father 10 more children (see 42:13). He was good, a family man, rich and widely known. "Perfect and upright ... feared God ... eschewed evil" (compare 1:8). Job was not perfect or without sin (6:24; 7:21; 9:20); however, it appears from the language that he had put his trust in God for redemption and faithfully lived a God-honoring, sincere life of integrity and consistency personally, marriage point of view (2:10), and parentally (1:4-5).
One of Job's friends, Eliphaz, was from Teman, a well-known Edomite city. Four great attributes are ascribed to Job: "perfect and upright, and one that feared God, and eschewed" [shunned] "evil". His life could not have been more exemplary.
"Job" was a real person (as Ezekiel 14:14-20 and James 5:11 indicate). He was a native of the land of Uz (verses 1 and 19), which scholars have located either northeast of Palestine, near desert land, probably between the city of Damascus and the Euphrates River, or to the southeast, in the area of Edom. Job probably lived before or around the time of Abraham (2167-1992 B.C.). He was very wealthy (verses 3, 10); he and his sons were homeowners in a large city of the region (verse 4; 29:7); and he was a respected and popular judge, and benefactor of his fellow citizens (29:7-25). He was a righteous man in God's eyes (verses 1, 5, 8, 2:3; Ezek. 14:14-20; James 5:11). The events related in this book were initiated by God (verses 6-8), for God did not allow Job's trials because of any sin in his life (2:3). Job emerged from the severe testing with a fresh appreciation of God's sovereignty and sufficiency for the believer's life (42:1-6).
Job was not a fictitious character, as some have claimed. In (Ezekiel 14:14 and 20), Job is linked with two other Old Testament characters; Noah and Daniel. The land of Uz is a region many scholars have connected with Edom, lying south of Israel, north of Arabia (Gen. 36:21, 28: 1 Chron. 1:42; Lam. 4:21).
The introduction to this book in verse 1 lets us know that this is not to be connected to any of the previous books, and certainly does not belong to any of the books that come afterward. There was a land of Uz near the land of Edom. Whether this is the same as that, we cannot say. There also was a man who bore the name of Job in (Gen. 46:13), "And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron." Nearly everyone agrees this is not the same person. Job in verse 13, means hostile, or cruel. This Job we are beginning to study was the opposite of that. Notice that Job here is perfect and upright. The only One who lived since the time of Adam and Eve, that was perfect and upright within Himself was Jesus. This is probably saying that he was perfect and upright in the sight of God. "Eschewed" means to turn off, decline, remove, and many more similar things. Fear of God is the beginning of wisdom, so we can easily see that Job was a wise man. He put away evil. In this, I see a man who is in right standing with God.
Verses 2-3: Not only was Job's life upright, but he was prosperous. Numerous children, especially sons, and abundant livestock were the status symbols of wealth and greatness in that day.
Job 1:2 "And there were born unto him seven sons and three daughters."
By his wife, in lawful wedlock, who was now living, and after mentioned.
"Seven sons and three daughters": Next to his religious character, his graces, and spiritual blessings, and as the chief of his outward mercies and enjoyments, his children are mentioned. And which are indeed blessings from the Lord, and such as good men, and those that fear the Lord, are sometimes blessed with (see Psalm 127:3). And to have numerous offspring was always esteemed a very great favor and blessing, and as such was reckoned by Job.
The number "seven" means spiritually complete. "Three" is a number of the God head. I believe the number of the children of Job indicates a perfect family.
Job 1:3 "His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east."
"Sheep ... camels ... oxen ... she asses": As typically in the ancient Near East, Job's wealth was not measured in money or land holdings, but in his numerous livestock, like the patriarchs (compare Gen. 13:1-7).
"Greatest ... of the east": A major claim by any standard. Solomon held a similar reputation, "Solomon's wisdom surpassed the wisdom of all the sons of the east" (1 Kings 4:30). The "east" denotes those living east of Palestine, as the people of the northern Arabian Desert did (Judges 6:3; Ezek. 25:4).
We see that the blessings of Job were not just limited to having a large family. He was blessed greatly in the size of his farm animals as well. In fact, we might even say that Job was a very wealthy man. The oxen were spoken of in a manner that we could safely assume they were used as horses are today. The household spoken of, was perhaps speaking of his servants. The fact that he was the greatest of all men of the east, lets us know he was living somewhere in the Middle East.
Verses 4-5: If this is the earliest book in the Old Testament, as some believe, it is also the earliest written picture of a godly family, God-honoring parents and God-fearing children. The events in Job take place during the time of the patriarchs, when the head of the family acted as the priestly intercessor for his household.
Job 1:4 "And his sons went and feasted [in their] houses, every one his day; and sent and called for their three sisters to eat and to drink with them."
"Everyone his day": Of the week (7 sons). This reference to the main meal of each day of the week, which moved from house to house, implies the love and harmony of the family members. The sisters are especially noted to show these were cared for with love.
Most scholars believe that the feast spoken of here, was for a birthday of one of the boys. The statement "their houses" indicates they each had their own house. Each son gave a big feast every time they had a birthday. This was a special occasion to call the sisters to come and feast with them.
Job 1:5 "And it was so, when the days of [their] feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings [according] to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually."
"Sent and sanctified them": At the end of every week, Job would offer up as many burnt offerings as he had sons (see Lev. 1:4), officiating as family priest weekly ("continually"), in a time before the Aaronic priesthood was established. These offerings were to cover any sin that his children may have committed that week, indicating the depth of his spiritual devotion. This record is included to demonstrate the righteousness and virtue of Job and his family, which made his suffering all the more amazing.
"Burnt offerings": This kind of offering was known as early as Noah (Gen. 8:20).
Job was a spiritual man as clearly revealed by his sensitivity to sin and its consequent need for sacrifice.
We know that before the priesthood was established, the father of the family acted as that family's priest. In this case, Job called the children to him and sanctified (set them apart for God), them after each of the feasts. There was no one particular sin they had committed, but Job wanted to make sure they were right with God at all times. All good parents should be concerned about the spiritual welfare of their children. Today the way we make sure of that, is with our prayers. Everything I see in all of these verses indicates to me, that this is a family who lived very early on in history. The burnt offerings seemed to be an animal for each son. It seemed, that on a very regular basis, Job cleansed his sons and sacrificed for them.
Verses 1:6 - 2:10: Job's testing will be a result of this divine-satanic conflict, an interaction he knew nothing about.
Job 1:6 "Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them."
"Sons of God" Job's life is about to be caught up in heavenly strategies as the scene moves from earth to heaven, where God is holding council with His heavenly court. Neither Job nor his friends ever knew about this. The angelic host (38:7; Psalms 29:1; 89:7; Dan. 3:25), came to God's throne to render account of their ministry throughout the earth and heaven (1 Kings 22:19-22). Like a Judas among the apostles, Satan was with the angels. Sons of God in this passage refers to angelic beings that periodically appears before the Lord to report on their activities. "Satan" is considered one of them, though fallen from his original sinless state. His name means "Adversary," and in this narrative, he lives up to its meaning. "Satan" is an angel, a created being, and though powerful, he is not omnipotent, omniscient, nor omnipresent. Although Satan is a fallen creature, he has access to God. The passage shows that Satan has access to God's presence, though this does not seem to be Satan's abode.
"Satan": Emboldened by the success he had with the unfallen Adam in paradise (Gen. 3:6-12, 17-19), he was confident that the fear of God in Job, one of a fallen race, would not stand his tests. And he had fallen himself (see Isa. 14:12). As opposed to a personal name, Satan as a title means "adversary," in either a personal or judicial sense. This demon is the ultimate spiritual adversary of all time and has been accusing the righteous throughout the ages (see Rev. 12:10). In a courtroom setting, the adversary usually stood to the right of the accused. This location is reported when Satan in heaven accused Joshua the High-Priest (Zech. 3:1). That he is still unsuccessful is the thesis of (Romans 8:31-39).
This is not speaking of sons of God in the sense that Jesus is the only begotten Son of God. This is actually speaking of angelic beings. Notice that Satan was set out separate from the sons of God. We know that Satan is the accuser of men before the Father. This presenting themselves before the LORD was almost in the sense of giving an account of their doings.
Verses 7-8: "Going to and fro in the earth": The picture is of haste. No angel, fallen or holy, is an omnipresent creature, but they move rapidly. In Satan's case, as prince of this world (John 12:31; 14:30; 16:11), and ruler of demons (Matt. 9:34; 12:24), the earth is his domain where he prowls like a "roaring lion ... seeking whom he may devour" (1 Peter 5:8). God gave him Job to test.
Job 1:7 "And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it."
"The Lord ... said": Lest there be any question about God's role in this ordeal, it was He who initiated the dialogue. The adversary was not presiding. If anything, Satan raised the penetrating question that might well be asked by anyone, perhaps even Job himself: Does Job serve God with pure motives, or is he in it only as long as the blessings flow?
"From going to and fro in the earth" refers to Satan's activity. Though he does not admit it here, Satan's character clearly shows that his many travels are for evil purposes. In (1 Peter 5:8), "Satan" is described as "your adversary the devil ... seeking whom he may devour". The activity of Satan indicates that he has only limited access to God. This account in Job emphasizes that God is sovereign over Satan. It also teaches that Satan is a finite being and therefore not omnipresent. Nor can he touch God's servants without God's permission.
Of course, the LORD already knew what Satan had been doing. The questioning of Satan was possibly for the benefit of the other angels. We know that the purpose of Satan going through the earth and searching is part of his evil desire to destroy. If he can find anyone who will succumb to him, he will destroy him.
Job 1:8 "And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?"
"Perfect and upright" denotes that Job's integrity and way of life corresponded to God's expectations, not that he was sinless. This description contrasts with instances where children of God did what was right in their own eyes (Judges 17:6; 21:25).
The initiative in the conversation lies with God, but He may well have simply expressed what was on Satan's mind. God's view of Job is the same as the description given (in 1:1).
Satan was accusing the men of the earth before the LORD all the time. This appears, that he had not brought up Job to the LORD, because he had not been able to find fault with him. There were just a few men in the Bible that God had singled out as being servants true to Him. Noah was another example of that. About the highest praise God could have for man was that in God's sight, he was perfect and upright. God was proud of Job for his faithfulness.
Verses 9-11: Satan asserted that true believers are only faithful as long as they prosper. Take away their prosperity, he claims, and they will reject God. He wanted to prove that salvation is not permanent, that saving faith can be broken and those who were God's could become his. That is the first of the two great themes of this book. Satan repeated this affront with Jesus (see Matt. Chapter 4), Peter (see Luke 22:31), and Paul (see 2 Cor. 12:7). The Old Testament has many promises from God in which He pledges to sustain the faith of His children (compare Psalms 37:23, 28, 97:10; 121:4-7; for New Testament texts, compare Luke 22:31-32; Jude 24).
Job 1:9 "Then Satan answered the LORD, and said, Doth Job fear God for nought?"
Satan acknowledges the accuracy of God's evaluation of Job but questions Job's motives. The question of why people serve God is as important as the question of suffering in this story. The "hedge" (verse 10), represents all that God does to protect His children. A godly man is invincible until God is finished with him.
Satan usually attacks with a question. He asked Eve, in the garden, did God say? It was strange that he would question God. He was actually trying to get God to doubt Job. He tried to say that Job had plenty of reason to follow God. Satan is the essence of selfishness and pride, and he tries to imply that Job was also.
Job 1:10 "Hast not thou made a hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land."
A fence, a wall of protection all around him? All that he had; He encompassed him about with his love as with a shield, a hedge which could not be broken down by men or devils. He surrounded him with his almighty power, that none could hurt him. He guarded him by his providence and He caused his angels to encamp about him. Yea, he himself was a wall of fire around him.
"And about his house": Not the house in which he dwelt; though Satan could have gladly pulled down that about his ears, as well as that in which his children were. But it designs his family, who were also by Providence protected in their persons and estates, and preserved from the temptations of Satan, at least from being overcome by them.
"And about all that he hath on every side? His sheep, his camels, his oxen, and his asses. For otherwise these would not have escaped the malice and fury of this evil spirit they afterwards felt. But as these were the gifts of the providence of God to Job, they were guarded by his power, that Satan could not hurt them without leave.
"Thou hast blessed the work of his hands": Not only what he himself personally wrought with his own hands, but was done by his servants through his direction, and by his order. The culture of his fields, the feeding and keeping of his flocks and herds; all succeeded well. Whatever he did, or was concerned in, prospered.
"And his substance is increased in the land": Or "broke out"; like a breach of waters (see 2 Sam. 5:20). Exceeded all bounds; his riches broke forth on the right hand and on the left, and flowed in, so that there were scarce any limits to be set to them. He abounded in them. His sheep brought forth thousands; his oxen, camels, and asses, stood well, and were strong to labor. And his wealth poured in upon him in great plenty. All which was an eyesore to Satan, and therefore would insinuate that this was the sole spring and source of Job's religion, devotion, and obedience.
This was a true statement. God had blessed Job, his family, and all of his possessions. Job had been faithful to God, and God had blessed him mightily. We read many times in the Bible of the blessings God bestows on righteous men.
(Psalms 1:1-3) "Blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful." "But his delight [is] in the law of the LORD; and in his law doth he meditate day and night." "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."
Job 1:11 "But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face."
Withdraw thine hand of providence, power, and protection, with which thou hast covered and screened him; and, instead of that, "send" forth thine afflicting hand. Not barely in a way of chastisement and correction, but in wrath and vengeance, consuming and destroying all he had. And this he desires might be done now, immediately, without delay, while Job was in the midst of his prosperity. For Satan was in haste to have mischief done to him, being an object of his great hatred and enmity.
Satan was judging Job by his own standards. This would be what Satan would do, if he were in Job's place. Satan is not righteous. He is the chief of all sinners. He challenged God to take away Job's possessions. Satan said that Job would curse God if he took away everything he had. Satan was saying that Job's loyalty was just because he was blessed of God.
Job 1:12 "And the LORD said unto Satan, Behold, all that he hath [is] in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD."
"Power": God allowed Satan to test Job's faith by attacking "all that he has." With God's sovereign permission, Satan was allowed to move on Job, except that he could not attack Job physically or take his life.
God permits but does not order Satan to test Job. Satan's power is always exercised under the control of God. He is limited by the unlimited power of God.
This is a very important Scripture for all believers to see. Satan had no power over Job, except what God allowed him to have. The Christians are under the same protection that Job had been. Satan cannot attack any believer, unless God allows it. We must also take note that God limited what He allowed Satan to do to Job. Job's trial was to prove his loyalty to God. The trials that we have are to make us stronger in the LORD.
Verses 13-19: The disasters that befell Job were of human agency ("Sabeans" and "Chaldeans"), and of natural sources ("fire" and "wind"), though Satan's power was behind it all. Sabeans were a nomadic Bedouin tribe known for their treachery and cruelty. They often plundered other peoples as a means of survival. Chaldeans were also a band of nomadic marauders at this time. They later conquered Babylon. All of these tragic events evidently took place on the same day, and of all the hundreds of Job's servants, only four survived to bear the bad news. Human life was lost in all four disasters.
Three times the text says these events happened "while he was yet speaking", meaning they happened one right after the other. As one messenger was leaving, the next one was bringing more bad news, completely immersing Job in tragedy. With 4 rapid fire disasters, Satan destroyed or removed Job's livestock, servants and children. Only the 4 messengers survived.
Job 1:13 "And there was a day when his sons and his daughters [were] eating and drinking wine in their eldest brother's house:"
That is, on the day on which the regular turn came for the banquet to be held in the house of the older brother (compare the notes at Job 1:4).
"And drinking wine" This circumstance is omitted (in Job 1:4). It shows that wine was regarded as an essential part of the banquet, and it was from its use that Job apprehended the unhappy results referred to (in Job 1:5).
We discovered in an earlier verse of this lesson, that this was, probably, a birthday party. It was the oldest son's birthday. This was a time of great joy and merriment.
Job 1:14 "And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:"
Satan brought Job's troubles upon him on the day that his children began their course of feasting.
"And said, the oxen were ploughing": The five hundred yoke of oxen Job had (Job 1:3), which were all out in the fields, and employed in ploughing them. And to plough with such was usual in those times and countries, as it now is in some places (see 1 Kings 19:19).
This lends a stronger indication that the feast Job's children were having, was not a national holiday. Had it been a national holiday, they would not have been plowing the fields.
Job 1:15 "And the Sabeans fell [upon them], and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee."
"Sabeans": Literally "Sheba," part of Arabia. These people were terrorizing robbers, who had descended from Ham (Gen. 10:6-7) and/or Shem (Gen. 10:28).
The Sabeans were Arabs in the ancient times supposedly. It became a common name for all Arabs. They had raiding parties to continually plunder the wealth of others. It appears they came to take what belonged to Job. They killed his servants and took his animals.
Job 1:16 "While he [was] yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee."
"Fire of God ... heaven": This probably refers to severe lightning.
Ordinarily Satan would not control the lightning, but in this case, God had given him permission to do this.
Ephesians 2:2 "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:"
So many people use the Scripture above to prove that Satan had power over the elements. I might remind them to look at the word prince. He may be prince of the power of the air, but the LORD is King of the air, and everything else. The prince rules under the authority of the King.
Job 1:17 "While he [was] yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee."
"Chaldeans": A semi-nomadic people of the Arabian desert, experienced in marauding and war (Hab. 1:6-8).
Satan was making sure that everything the LORD had given him permission to do, would be done all at once to overwhelm Job. Notice in each instance, only one was left to come and tell of the tragedy that happened. Satan wanted the impact of all of it to come on Job at once.
Job 1:18 "While he [was] yet speaking, there came also another, and said, Thy sons and thy daughters [were] eating and drinking wine in their eldest brother's house:"
A servant of one of Job's sons, who was in waiting at the feast before mentioned, and here again repeated.
"And said, thy sons and thy daughters were eating, and drinking wine in their eldest brother's house (See Job 1:13).
Job 1:19 "And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
"Great wind": Most likely a tornado-type wind (compare Isa. 21:1; Hosea 13:15).
To Job, as well as all parents, his children were the dearest thing he had. To lose them all at once was even more terrible. If anything would cause Job to turn against God, this would be it. This wind was like a cyclone. The Scripture above means people of both gender. The daughters died, also.
Verses 20-22: Satan failed. Instead of cursing God, Job worshiped. He had lost two of life's most precious possessions: family and wealth. Yet he remained upright. A third blessing, his health, was left alone. This godly man became a grieving man who still worshiped while he mourned. To affirm god's goodness in the midst of desolation is as much an act of worship as it is a sign of integrity.
"Worshipped": He heard the other messages calmly, but on hearing about the death of his children, he expressed all the symbols of grief (Gen. 37:34; Jer. 41:5; Micah 1:16), but also worshiped God in the expression of (verse 21). Instead of cursing, he blessed the name of Jehovah. Job's submissive response disproved the adversary's accusation (1:9-11). So far, Job was what God claimed him to be, a true believer with faith that cannot be broken (verse 8).
Job 1:20 "Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,"
Whereon he was sitting in a disconsolate posture.
Rent his mantle": To testify his deep sense of and just sorrow for the heavy hand of God upon him, and his humiliation of himself under his hand (see Gen. 37:34). "Shaved his head": I.e. caused the hair of his head to be shaved or cut off, which was then a usual ceremony in mourning, of which (see Ezra 9:3; Isa. 15:2; 22:12; Jer. 7:29; 41:5; Micah 1:16).
"Fell down upon the ground": In way of self-abhorrence, and humiliation, and supplication unto God.
"And worshipped": To wit: God, who is expressed in the following verse, and who is the only object of religious worship. Instead of cursing God, which Satan said he would do, he adored him, and gave him the glory of his sovereignty, and of his justice, and of his goodness also, in this most severe dispensation.
Job was not overwhelmed by the loss of his animals. He was not centered on his wealth. The loss of his children was too much for him to not be moved by it. The renting of his clothes and the shaving of his head, were signs of deep sorrow and mourning. It all had the opposite effect on him as Satan had planned however. He fell on his face before the Lord and worshipped.
Job 1:21 "And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD."
Either literally, where he was conceived and lay, and from whence he came into the world, though he afterwards wishes he never had, or had died as soon as he did (Job 3:10).
"Blessed be the name of the Lord": For all his blessings and mercies. For all the gifts of nature and providence that had been bestowed, which could not be claimed, and of which he knew himself unworthy. And for the continuance of them so long with goodness and mercy had followed him all the days or his life hitherto. And still he had mercies to bless God for: his wife was still with him, he had some servants left, his own life was spared. He continued as yet in health of body, and therefore could sing of mercy as well as judgment. Nor is there any state on earth a man can be in, but there is something to bless God for. Wherefore the apostle's exhortation will always hold good, "in everything give thanks" (1 Thess. 5:18).
These were words that Satan had not wanted to hear. LORD is Jehovah here. Job realized that everything he had, including his children, were gifts from God. He did not have anything when he was born and was willing to end his life the same way, if that was what the LORD chose. Job realized that this number of tragedies could not have happened had it not been a supernatural act. He was aware that this was allowed by the LORD. Job's statement, "blessed be the name of the LORD" is the opposite of cursing God.
Job 1:22 "In all this Job sinned not, nor charged God foolishly."
"Sinned not, nor charged God": Better, "sin by charging God with wrong". Hasty words against God in the midst of grief are foolish and wicked. Christians are to submit to trials and still worship God, not because they see the reasons for them, but because God wills them and has His own reasons which believers are to trust.
Job did not let anything that happened make a sinner out of him; he did not turn to evil when evil came upon him.
Death of those very near and dear to you has a tendency to do one of two things. The tragedy will drive you away from God, or make you much closer to God. In this case, it made Job even stronger in his loyalty to God. Satan's plan had failed.
Job Chapter 1 Questions
Verses 1-8: A second test results in the loss of Job's health. The identification of the disease signified by "sore boils" is not clear, though its description is very vivid. In any case the boils covered his entire body, were visible to others, and were very painful. Job is now so impoverished that he can only scrape himself with a "potsherd" or piece of broken pottery.
Verses 1-6: This is a nearly identical replay of the scene (in 1:6-12), except that this test would be focused directly on Job. Satan's phrase "skin for skin" falsely accused Job of sacrificing his children, his animals, and his servants in order to preserve his own life.
Job 2:1 "Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD."
The scene changes again to the heavenly court, where the angels came before the Lord and Satan was also present, having been again searching the earth for victims to assault (see notes on 1:6-8).
The presenting of themselves before the LORD indicates that they were to come, and give an account to the LORD about the things they had been doing. We discussed in the last lesson that the sons of God here, meant the angels. Again, we see that Satan was mentioned separately. He was really an archangel. Satan, Michael, and Gabriel seemed to each rule over 1/3 of the angels in heaven.
Job 2:2 "And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it."
Satan actively works for the downfall of Christians, "going to and fro ... up and down" across the earth (1 Peter 5:8).
The following Scripture shows that Satan never changes. He is still seeking whom he may destroy.
1 Peter 5:8 "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:"
Notice that Satan is under control of the LORD. He is accountable to the LORD for all that he does.
Job 2:3 "And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause."
"Still he holdeth fast his integrity": God affirmed that Job had won round one.
"Without cause": God uses the same expression the adversary used (in Job 1): "for nothing" (1:9), and "without cause" (2:3). The message behind God's turn of words is that the adversary is the guilty party in this case, not Job who had suffered all the disaster without any personal cause. He had done nothing to incur the pain and loss, though it was massive. The issue was purely a matter of conflict between God and Satan. This is a crucial statement, because when Job's friends tried to explain why all the disasters had befallen him, they always put the blame on Job. Grasping this assessment from God, that Job had not been punished for something, but suffered for nothing related to him personally, is a crucial key to the story. Sometimes suffering is caused by divine purposes unknowable to us.
Satan had said that Job did not serve God "for nothing" (1:9), and now God uses the same Hebrew word to defend Job, saying he was still blameless even though Satan "movedst" God against Job "without cause". This play on words highlights Job's unwavering character and unconditional trust in God, apart from any material blessings from God.
The one thing we must remember in this verse, was the statement from the LORD that the attack on Job was without cause. This was not a punishment from God for evil that Job had done. Job stayed faithful to God under the worst of circumstances. Satan had told God that Job would curse Him to His face, if God took the hedge of protection away. Satan lost the battle. Job did no such thing. He worshipped God even more than before the trouble began. I would say that Job really was a perfect and an upright man in all of his actions. The worst of problems had come, and he stood steadfast in his belief.
Verses 4-5: "Skin for skin": Satan contended that what he had done to Job so far was just touching the skin, scratching the surface. Job endured the loss of all that he had, even the lives of his children, but would not endure the loss of his own well-being. If God allowed Satan to make the disaster a personal matter of his own physical body, the Adversary contended, job's faith would fail.
Job 2:4 "And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life."
This is a more extreme form of the insinuation of (Job 1:9). He means Job takes care to have his quid pro quo; and if the worst come to the worst, a man will give up everything to save his life. If, therefore, Job can save his life at the price of subservience to God, he will willingly pay that price rather than die; but his service is worth no more than that selfish object implies.
We can see in this, just how brutal Satan can be if he is turned loose to have his way. He was saying that Job was left in no danger of losing his own life, so he had not been tested to the extreme.
Job 2:5 "But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face."
"But touch his bone and his flesh": That is, smite him, not slightly, but to the quick, to the bones and marrow, so that he may feel pain and anguish indeed.
"And he will curse thee to thy face": Will openly and daringly blaspheme thy perfections, and reproach the dispensations of thy providence, and so will let go his integrity. Satan knew, and we find by experience, that nothing has a greater tendency to ruffle the mind, and put its passions into disorder, than acute pain and distemper of body.
Many a person in our day, has faced the pain of cancer in his body. Some of the people, indeed, do turn from God during these stressful times. Others draw closer than they have ever been to God, who is their only help. Satan is vicious, he will do anything he can to destroy a person's life.
Job 2:6 "And the LORD said unto Satan, Behold, he [is] in thine hand; but save his life."
"Save his life": The Lord sovereignly limited the Adversary, although health seemed preferable. Job believed that to be the case (7:15), as did his wife (2:9).
This is the ultimate test. The LORD had confidence that Job would handle this properly. Notice again, Satan could go no further than God allowed him to go. Job would not die of this illness.
Verses 7-8: These "boils" ("burning sores"), were the same affliction that plagued the Egyptians (in Exodus chapter 9). Job's disease was not merely painful but life-threatening (2 Kings 20:7, Isa. 38:21). A "potsherd" was a broken piece of pottery. His sitting among the "ashes" was a way of publicly demonstrating his intense state of grief (Jonah 3:6; Esther 4:3).
Job 2:7 "So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown."
"Satan ... smote Job": This appears to be an exceptional case with no other exact parallel in Scripture. In the gospels, demons caused physical problems when they dwelled within people (compare 13:11, 16), but that is not the case here. God's permissive will operated for purposes Job can't know; God was hidden from him along with the reasons for his suffering.
"Sore boils": Although the nature of Job's affliction cannot be diagnosed exactly, it produced extreme physical trauma (2:13; 3:24; 7:5, 14; 13:28; 16:8; 19:17; 30:17, 30; 33:21). One cannot fully understand Job's conversations throughout the book without considering the extraordinary physical distress he endured in a day without medicine or pain relief. His boils would have been similar to those of the Egyptians (Exodus 9:8-11) and Hezekiah (2 Kings 20:7).
Satan probably rushed out to see what damage he could do to Job, before he got over the grief of losing his children. It is almost as if he went immediately from the presence of the LORD to afflict Job. This was not just ordinary boils, this was something much more serious and was very painful as well. It appears, Satan covered Job from head to toe with them.
Job 2:8 "And he took him a potsherd to scrape himself withal; and he sat down among the ashes."
"Potsherd ... ashes": Suffering terribly Job took himself to where the lepers go: the ash heap outside the city, where he scraped at his sores with a piece of broken pottery, perhaps breaking them open to release the infection.
Job sat in the ashes as a way of mourning. A "potsherd" is a piece of pottery made from clay. This type of sore was probably draining fluid, and Job was scraping the fluid from his body.
Verses 9-10: Job's wife suggested that Job do what Satan had predicted: "curse God." After all she had been through, it is no wonder she was ready to give up all hope. But Job recognized that both "good" and "evil" come from God's hand, though one by His active will and the other by His permissive will. God can permit evil things to happen for good ends (Gen. 50:19-20). "In all this did not Job sin" is proof enough that Satan was wrong and was sorely defeated. Satan does not appear again in the book.
Job 2:9 "Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die."
"Thine integrity": Through all this, Job's faith remained strong in the confusion, so that his wife could not accuse him of insincerity as Satan had. Her argument in effect was "let go of your piety and curse God; then He will end your life for blaspheming," (i.e. death under these conditions would be preferable to living). She added temptation to affliction because she advised him to sin.
Job's wife unknowingly urged her husband to do exactly what Satan wanted him to do: "curse God and die." Although on the surface this appears to be an accusation, her words may be a declaration that actual death would be better than ceaseless misery.
Job's wife had not said anything when the other attacks from Satan came, but now she realized this was definitely an attack on Job personally. She suggested that Job do the very thing that Satan said he would do. Many times, Satan uses our family to make matters worse and not better in this type of circumstance. She was no help at all.
Job 2:10 "But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips."
"Foolish": Not meaning silly or ridiculous, but acting as one who rejects God or God's revealed will. The word is used of the unwise in the Psalms (14:1; 53:1), and in Proverbs (30:22). She is not seen nor heard of again in this book, except indirectly (in 42:13-15).
"Receive": Job lived out and explained the text of (Deut. 29:29). His words and deeds demonstrated his confidence in God and vindicated God's confidence in him.
In another testament to his integrity, Job again responded as he did to the first trial (1:21-22), resisting the temptation to speak ill of God within his grief or to grow impatient and give up. His reply to his wife indicated he had a better understanding of God than she did.
Even in this terrible pain and suffering, Job still stayed faithful to God. He not only did not take his wife's advice, but scolded her for saying such a thing. Job it seems, had great respect for his wife over the other women. He knew this was not her usual actions. She just found it extremely hard to see him suffer like this. He warned her not to be like the foolish women.
Verses 11-13: Some time must have elapsed before the three friends arrived since it would have taken time for them to communicate and then make the trip. "Eliphaz" seems to have been the eldest and most prominent. He was from Teman, a well-known Edomite city where wise men lived (Jer. 49:20; Obad. Chapters 8 and 9). "Bildad the Shuhite" lived in the same general area inhabited by the descendants of Shuah, one of Abraham's sons by Keturah (Gen. 25:1-2). "Zophar" also lived nearby in the area of Naamath. Little is known about any of these men. Though these three friends have been considered the most unsympathetic comforters in history, a few compliments may be paid to them: They did come to visit Job, they wept with him, they sat with him in silence for seven days and nights, and they at least told him what they thought to his face and not behind his back. Their extended silence clearly teaches that there are times of grief so great that it is better not to speak than to say the wrong thing, as their subsequent conversation revealed. Here is one of the most moving scenes in the whole story, as Job's friends came to comfort and commiserate with him in his pain, they expressed all the traditional gestures of grief.
"Eliphaz ... Bildad ... and Zophar" were three sages who shared Job's faith in God and whose initial intentions, to come "together" and "mourn with him" were the right ones. The intensity of their mourning, from the moment they saw Job and during "seven days" of silence, was appropriate for the devastation he had experienced (Gen. 50:10; Rom. 12:15).
Job 2:11 "Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him."
"Temanite": Most likely Teman was a city of Edom (Gen. 36:4, 11; Jer. 49:7, 20; Ezek. 25:13; Amos 1:12; Obad. 8 and 9).
"Shuhite": The Shuhites were descendants of Abraham through Keturah (Gen. 25:2, 6).
"Naamathite": A resident of an unknown location probably in Edom or Arabia, although some have suggested Naamah on the Edomite border (Joshua 15:41).
True friends come to the aid of a friend in need. A good friend will pray with you, when there is trouble. A good friend will know the kind of person you are, and will not attack you like the rest of the world. These three men that came to Job, were friends of long standing. It appears, they were used to all getting together, and each helping the other decide what to do about problems. Distance is not a problem with true friends. All three of Job's friends came a long way to be with him. Because they were wise men, he honored their opinion. They came to comfort him and to mourn with him. "Eliphaz" means struggle against. "Bildad" means son of contention. "Zophar" means chatterer. It appears, these three friends came from different lands and met at Job's dwelling.
Job 2:12 "And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven."
"When they lifted up their eyes afar off ": Namely, at some convenient distance from him; whom they found sitting upon the ground, probably in the open air.
"And knew him not": His countenance being so dreadfully changed and disfigured by the sores.
"They lifted up their voice and wept": Through their sympathy with him, and great grief for his heavy affliction.
"And they rent every one his mantle": As it was usual for people to do in great and sudden calamities.
"And sprinkled dust on their heads toward heaven": Either on the upper part of their heads toward heaven, or threw it up into the air, so that it fell upon their heads, and showed the confusion they were in. All which things were marks of great grief and affliction, and were the usual ways of expressing sorrow in those days.
The boils covered his body so completely, that they did not even recognize Job when they saw him. Job was seated in a bed of ashes outside of his home. The friends could see him sitting there, but could not recognize his body covered in sores. When they saw him and knew it was Job, their grief overcame them. They tore their clothes, and threw ashes on their heads in extreme grief for the fate of their friend.
Job 2:13 "So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that [his] grief was very great."
"His grief was very great": The expression actually meant that his disease produced pain that was still increasing. The agony was so great, his friends were speechless for a week.
Sometimes, a person's grief is so great that it is better not to speak to them. At those times, there is comfort in the presence of good friends. The seven days is questioned by many scholars, but I believe the time to be literal. The friends could have been fed, while they sat there. They could have wrapped up in their outer garments, and slept there with Job. It is possible that they fasted for this time, but probably they didn't, since it was not mentioned.
Job Chapter 2 Questions
Verses 3:3 - 42:6: This whole section is poetry, a dramatic poem of speeches attempting to understand Job's suffering.
Verses 3:1 - 37:24: This section covers the cycles of speeches between Job and his well-meaning friends, including Elihu (chapters 32-37).
Verses 3:1 - 14:22: The first cycle of speeches given by Job and his 3 friends begins. Job was the first to break the week-long silence with a lament (3:1-26).
Verses 1-26: In Job's introductory soliloquy, he despairs of his life and experiences even greater sadness when he realizes God will not let him die (Psalm 58:8).
Verses 3:1 to 10: Job began his first speech by cursing the day of his birth, which should have been a day of great rejoicing and welcomed the day he would finally die. In short, Job says "I wish I'd never been born" (see 3; 6-7; 9-10; 12-14; 16-17; 19, 21, 23-24; 26-31; 40:3-5; 42:1-6 for Job's speeches).
Job 3:1 "After this opened Job his mouth, and cursed his day."
"Cursed his day": Job was in deep pain and despair. What God was allowing hurt desperately, but while Job did not curse God (2:8), he did curse his birth (verses 10-11). He wished he had never been conceived (verse 3), or born because the joys of his life were not worth all the pain. He felt it would have been better to have never lived than to suffer like that; better to have never had wealth than to lose it. Better to have never had children than to have them all killed. He never wanted his birthday remembered, and wished it had been obliterated from the calendar (verses 4-7).
"After this", that is, after the seven days of silence, Job broke the silence. Whereas the first two chapters were written in prose, everything in 3:3 - 42:6 is in poetry.
Job "cursed his day" (birth), in a manner that conveyed great suffering and depression. These are the words of a man who was so broken, he no longer cared what he said, but he did not curse God.
Job refused to curse God. He was cursing the day he was born. He had sat there 7 days, not saying a word to anyone. His three friends had come to be with him. From the statement above, he had realized that his friends thought that something he had done had caused this punishment to come to him. I see this so much among church people even today. If someone has a problem, they are quick to say that it is judgement from God. It is more likely that they are like Job here. Satan does not bother with those he already has in his camp. It is the true believer he is after. I was complaining about some persecution levelled against our church one day. A friend said, Praise God they are attacking you, Satan is not even bothering some churches.
Job 3:2 "And Job spake, and said,"
Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly wild and bold (Jer. 20:14). To desire to die so as to be free from sin is a mark of grace; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours.
After 7 days of silence, he spoke. Notice, Job spoke first. The friends could begin to talk to him now.
Job 3:3 "Let the day perish wherein I was born, and the night [in which] it was said, There is a man child conceived."
Let the remembrance of that day be utterly lost; yea, I heartily wish that it had never been. Such wishes are apparently foolish and impatient, and yet have been sometimes forced from wise and good men in grievous distresses. Not as if they expected any effect of them, but only to show their abhorrence of life, and to express the intolerableness of their grief. And to give some vent to their passions, in which it was said with joy and triumph, as happy tidings (compare Jer. 20:15).
"Conceived": Or rather, brought forth, as this word is used (1 Chron. 4:17); for the time of conception is unknown commonly to women themselves, and doth not use to be reported among men, as this day is supposed to be.
No one could blame Job for such despair as this. His sorrows have finally overwhelmed him, and he wished he had never lived.
Job 3:4 "Let that day be darkness; let not God regard it from above, neither let the light shine upon it."
I wish the sun had never risen on that day; or, which is the same thing, that it had never been. And when that day returns, instead of the cheering and refreshing beams of light arising upon it, I wish it may be covered with gross, thick darkness, and rendered black, gloomy, and uncomfortable.
"Let not God regard it from above": From heaven, by causing the light of heaven to visit it; or, let God make no more inquiry after it than if such a day had never been.
Job 3:5 "Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it."
I.e. a black and dark shadow, like that of the place of the dead, which is a land of darkness, and where the light is darkness. As Job explains this very phrase (Job 10:21-22). Or so gross and palpable darkness, that by its horrors and damps may take away men's spirits and lives.
"Stain it": Take away its beauty and glory, and make it abominable, as a filthy thing. Or,
"Challenge it": I.e. take and keep the entire possession of it, so as the light may not have the least share in it.
"Terrify it": To wit, the day, i.e. men in it. Let it be always observed as a frightful and dismal day.
It is as if he was saying that it was a very dark day, when he was born. This again, was speaking of the terribleness of the day he was born. He was just saying, that it had to be a very dark day and night when he was born.
Job 3:6 "As [for] that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months."
The night of conception; Job imprecated evils on the day he was born, now on the night he was conceived in, the returns of it.
"Let darkness seize upon it": Let it not only he deprived of the light of the moon and stars, but let a horrible darkness seize upon it, that it may be an uncommon and a terrible one.
"Let it not be joined unto the days of the year": The solar year, and make one of them. Or, "let it not be one among them", let it come into no account, and when it is sought for, let it not appear, but be found wanting. "Or let it not joy" or "rejoice among the days of the year", as Jarchi, Aben Ezra, and others interpret it. Or be a joyful one, or anything joyful done or enjoyed in it.
"Let it not come into the number of the months": Meaning not the intercalated months, as Sephorno, nor the feasts of the new moon, as others. But let it not serve to make up a month, which consists of so many days and nights, according to the course of the moon. The sense both of this and the former clause is, let it be struck out of the calendar.
Job 3:7 "Lo, let that night be solitary, let no joyful voice come therein."
Destitute of all society of men, meeting and feasting together. Let it afford no entertainment or pleasure of any kind
"Let no joyful voice come therein": No music, no harmony of sound be heard, no cheerful or pleasing voice admitted! Let no expressions of joy be so much as once attempted, however engaging and affecting they may be.
All of this was speaking of the amount of gloom that surrounded Job. He had forgotten all of the good, and was only remembering the terrible last bit of time. Job wished that the night of his conception and the day of his birth had been blotted from the calendar. This was a sound of hopelessness.
Job 3:8 "Let them curse it that curse the day, who are ready to raise up their mourning."
"Let them curse ... mourning": Those who pronounce the most powerful curses, even to arousing the destructive sea monster (see note on 41:1; compare Psalms 74:14; 104:26; Isa. 27:1).
Instead of cursing God, Job cursed his own birth. "Mourning" is better taken as "Leviathan," an ancient sea monster who came to symbolize opposition to God's creative force. "To raise up" Leviathan would be to bring the world back to a state of chaos (Gen. 1:2) and negate the birth of Job).
Job 3:9 "Let the stars of the twilight thereof be dark; let it look for light, but [have] none; neither let it see the dawning of the day:"
That adorn the heavens with so much beauty and luster, never be seen that night.
Let it look for light, but have none": Let it wait with the greatest impatience for some pleasing refreshment from thick, heavy clouds hanging over it; but let not the smallest degree of light appear.
"Neither let it see the dawning of the day": Neither let it perceive the least glimpse of those bright rays, which, with so much swiftness, issue from the rising sun.
Strangely enough this is the way that many people feel, when they are very ill and in great pain. Some people in our society today feel this way in their spirit, even without problems like Job had here. Many people cannot face the realities of life, and kill themselves. If Job had not had such great faith in God, he might have contemplated something like that. The light was not there for him was what he was trying to say.
Job 3:10 "Because it shut not up the doors of my [mother's] womb, nor hid sorrow from mine eyes."
Because it did not confine me to the dark prison of the womb, but suffered me to escape from thence.
"Nor hid sorrow from mine eyes": Because it did not keep me from entering into this miserable life, and seeing or experiencing those bitter sorrows under which I now groan.
Verses 11-26: Job left the matter of never having been born (verses 1-10), and moved to a desire to have been stillborn (verses 11-19), then to a desire for the "light" of life to be extinguished in death (verses 20-23). There was no hint that Job wanted to take his own life, for there was nothing stopping him. Job still trusted God for His sovereign hand in the matter of death, but he did consider the many ways in which death would be a perceived improvement to the present situation, because of the pain.
Job 3:11 "Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly?"
That is, as soon as he came out of it; or rather, as soon as he was in it, or from the time that he was in it. Or however, while he was in it, that so he might not have come alive out of it. Which sense seems best to agree both with what goes before and follows after. For since his conception in the womb was not hindered, he wishes he had died in it; and so some versions render it to this sense.
"Why did I not give up the ghost when I came out of the belly?" Since he died not in the womb, which was desirable to him. He wishes that the moment he came out of it he had expired, and is displeased because it was not so (see Jer. 20:17). Thus, what is the special favor of Providence, to be taken out of the womb alive, and preserved, he wishes not to have enjoyed (see Psalm 22:9).
He was wishing he had never been conceived. Since he was conceived, he wishes he had died at birth. All of life was looking futile to him at the moment.
Job 3:12 "Why did the knees prevent me? or why the breasts that I should suck?"
"Knees" to "prevent me" probably refers to the loving practice of holding a newborn child on the knees something people still do today. Job wondered why his mother had not just abandoned him at birth if he was going to have a life that ended up like this.
Verses 13-19: Job described death as he understood it: as a time and place of relief from suffering. He believed it to be the great equalizer. The New Testament presents a more complete picture of death (1 Cor. 15:12-58; 1 Thess. 4:13-18).
Job 3:13 "For now should I have lain still and been quiet, I should have slept: then had I been at rest,"
Free from those torments of body, and that anguish of mind, which now oppress me.
Job was wishing that his mother had not nourished him. He felt if he had died at birth, he would not have had these great sorrows.
Job 3:14 "With kings and counsellors of the earth, which built desolate places for themselves;"
I.e., gorgeous tombs and splendid sepulchers, which, being inhabited only by the dead, are desolate. Or it may mean that the places so built of old are now ruined and desolate. In the former sense it is possible that the Pyramids may here be hinted at.
Job was speaking of the futility of building great kingdoms for themselves that died anyway.
Job 3:15 "Or with princes that had gold, who filled their houses with silver:"
A large abundance of it while they lived, but now, being dead, were no longer in the possession of it, but on a level with those that had none. Nor could their gold, while they had it, preserve them from death, and now, being dead, it was no longer theirs, nor of any use unto them. These princes, by this description of them, seem to be such who had not the dominion over any particular place or country, but their riches lay in gold and silver, as follows.
"Who filled their houses with silver": Had an abundance of it, either in their coffers, which they hoarded up, or in the furniture of their houses, which were much of it of silver. They had large quantities of silver plate, as well as of money; but these were of no profit in the hour of death. Nor could they carry them with them; but in the grave, where they were, those were equal to them, of whom it might have been said, silver and gold they had none.
The princes who had stacked up gold, died and left it for someone else.
Job 3:16 "Or as a hidden untimely birth I had not been; as infants [which] never saw light."
Another condition which would have relieved him from the experience of suffering.
This is speaking of death coming to all. Job was still wishing he had died at birth. He was saying, he wished his mother had miscarried.
Job 3:17 "There the wicked cease [from] troubling; and there the weary be at rest."
I.e., in the grave, the place indicated, but not distinctly expressed.
The wicked are never satisfied. The wicked may stop trouble on this earth, but they have a terrible fate awaiting them. The weary are not the same as the wicked. Even Christians get weary. There is a perfect rest awaiting those who die knowing the LORD.
Job 3:18 "[There] the prisoners rest together; they hear not the voice of the oppressor."
That is, one as well as another; they who were lately deprived of their liberty. Kept in the strongest chains and closest prisons, and condemned to the most hard and miserable slavery, rest as well as those who were captives in much better circumstances.
"They hear not the voice of the oppressor": Or exactor or taskmaster, who urges and forces them, by cruel threatening and stripes, to labor beyond their strength. Job does not here take into consideration their eternal state after death, of which he speaks hereafter, but only their freedom from worldly troubles, which is the sole matter of his present discourse.
The prisoners are oppressed on the earth. In those days, prisoners were either chained up, or they were forced to do hard labor. The oppressor in this instance, would be those who were the taskmasters. When this life is over, all of that stops.
Job 3:19 "The small and great are there; and the servant [is] free from his master."
I.e. persons of all qualifies and conditions, whether higher or lower.
"Are there": In the same place and state, all those kinds of distinctions and differences being for ever abolished.
There will be no separations in heaven. God is no respecter of persons. All go to the same heaven, or the same hell. The servant is no longer under the master after death.
Verses 20-26: Although Job repeatedly asked "why" his life went on (five times), he was not considering suicide. His lament centered on why God preserved his life. God's people can ask why (Matt. 27:46; Mark 15:34), but they must remember that God is not obligated to give an answer.
Job 3:20 "Wherefore is light given to him that is in misery, and life unto the bitter [in] soul;"
Wherefore giveth He light, namely, God. Often omitted reverentially (Job 24:23; Eccl. 9:9). Light, that is, life. The joyful light doesn't suit the mourners. The grave is most in unison with their feelings.
In this chapter, all the way through, Job was speaking of a better place awaiting. Those that live in abject poverty on this earth, will live in splendor in heaven. There are some who have a miserable plight on this earth. It seems, they live where there is no light, but in heaven where God dwells, there is continuous light.
Job 3:21 "Which long for death, but it [cometh] not; and dig for it more than for hid treasures;"
I.e., desire and pray for it with as much earnestness as men dig for treasure. But it is observable that Job did not lay violent hands upon himself, nor do anything to hasten or procure his death. But notwithstanding all his miseries and complaints, he was contented to wait all the days of his appointed time, till his change came (Job 14:14).
Job counts himself among those who seek death. He was miserable in life, as the people he mentioned were miserable. He knew there was coming a day, when all pain and suffering would be done away with.
Job 3:22 "Which rejoice exceedingly, [and] are glad, when they can find the grave?"
To be thus impatient of life, for the sake of the trouble we meet with, is not only unnatural in itself, but ungrateful to the Giver of life, and shows a sinful indulgence of our own passion. Let it be our great and constant care to get ready for another world: and then let us leave it to God to order the circumstances of our removal thither.
Even Paul looked forward to the death of the physical body, so that he could be with the LORD. He knew it was necessary to live on this earth, until he had completed his mission. However all believers' sin. Those in Christ are looking forward to that heavenly home, where all the sorrows of this life are done away with. Verse 22 is not speaking of suicide. It is speaking of rejoicing on that day, when we shed this physical body, and rise to heaven in our spiritual bodies.
Job 3:23 "[Why is light given] to a man whose way is hid, and whom God hath hedged in?"
"Hedged in": Satan spoke of a hedge of protection and blessing (1:10), whereas Job spoke of this hedge as a prison of living death.
Job was speaking of himself here. He had lived in the light. He felt that God had given the Light of God to him. The Light seems to be unable to get him out of this time of being hedged in. Job felt useless to witness of that Light at this point. He felt this was from God and there was nothing he could do about it.
Job 3:24 "For my sighing cometh before I eat, and my roarings are poured out like the waters."
"Sighing ... roarings": These destroyed any appetite he might have had.
Verses 25-26: "Which I greatly feared": Not a particular thing but a generic classification of suffering. The very worst fear that anyone could have was coming to pass in Job's life, and he is experiencing severe anxiety, fearing more.
Job 3:25 "For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me."
(Compare Prov. 28:14). It means that he had always had in remembrance the uncertainty and instability of earthly things, and yet he had been overtaken by a calamity that mocked his carefulness and exceeded his apprehensions.
These two Scriptures (24-25), in my opinion, have been grossly misunderstood. We are told in the beginning of these lessons, that Job feared God. We are not told that he feared anything else. Fear of God is the beginning of wisdom. His fear of God is what he was speaking of here that had come true. Job wanted to please God in all that he did. He was careful to keep the relationship with God open. He prayed and sacrificed regularly. We know that God found no fault in Job's fear, because it was God who told Satan that Job was perfect and upright.
Job, in a verse above, knew that it was God who allowed him to be hedged in. I believe that greater than Job's pain from the sores on his body, was a feeling in his heart that he might have in some way offended God. There was no error on Job's part. This was an attack of Satan on a righteous man. His roarings were like a mourning. He desired that close fellowship with God he had known in the past.
Job 3:26 "I was not in safety, neither had I rest, neither was I quiet; yet trouble came."
This cannot refer to the time of his prosperity; for he certainly then was in safety. God having set a hedge about him, so that none of his enemies, nor even Satan himself, could come at him to hurt him.
"Neither had I rest, neither was I quiet": Which also was not true of him before his afflictions, for he did then enjoy great peace, rest and quietness. He lay in his nest at ease, and in great tranquility; and thought and said he should die in such a state (see Job 29:18). Nor is the sense of these expressions that he did not take up his rest and satisfaction in outward things. And put his trust and confidence in his riches, and yet trouble came upon him. But this relates to the time of the beginning of his troubles and afflictions, from which time he was not in safety, nor had any rest and peace. There was no intermission of his sorrows; but as soon as one affliction was over, another came.
"Yet trouble came": Still one after another, there was no end of them. or, as Broughton renders it, "and now cometh a vexation"; a fresh one, a suspicion of hypocrisy; and upon this turns the whole controversy, managed and carried on between him and his friends in the following part of this book.
Trials and troubles come to everyone. It is not the number or severity of the trials that come that make us different. It is the way we handle those troubles when they come. Christians are not exempt from trials. The following is what Jesus said about this very thing.
John 16:33 "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world."
Our peace is not because there is no tribulation. Our peace is in Christ. In the middle of terrible tribulation, we can experience His peace. I would rather be like Job, who wanted to please God in whatever circumstance he was in. If I were not experiencing any hardships, I would be concerned that Satan did not find me a threat to him.
Job Chapter 3 Questions
Verses 4:1 - 27:23: Three rounds of dialogue occur between Job and his three friends. (Chapter's 4-14), contain the first round of dialogue.
In verses 4:1 - 5:27: This is Eliphaz's first speech. His main emphasis is that no one who was innocent has ever suffered as much as Job (who ever perished, being innocent?); thus God has brought this punishment to chasten a sinful Job and restore him to righteousness (see chapters 15 and 22), for Eliphaz's other speeches. He spoke profoundly and gently, but knew nothing of the scene in heaven that had produced the suffering of Job.
Verses 1-6: In Hebrew, "Eliphaz" means "My god is Gold." His name and native land ("Teman"), were associated with Esau and Edom (Gen. 36:11; 1 Chron. 1:36; Jer. 49:7). Eliphaz began his speech with sarcasm, essentially accusing Job of not practicing what he preached.
Job 4:1 "Then Eliphaz the Temanite answered and said,"
The actual dialogue with his friends begins here and takes up most of the book. It consists of three cycles in which each friend speaks and Job replies, with the exception that in the third cycle Zophar does not speak. "Eliphaz" speaks first because he was probably the eldest and wisest. He was also the most compassionate of the three. Eliphaz takes the position of a theologian, emphasizing the greatness of God and His judgment of sin. Bildad takes the position of a traditionalist, emphasizing the principles of wisdom, which he suggests Job has violated. All three of them take a negative view of Job, assuming that he has done something to bring this trouble on himself.
Verses 2-6: Job's friend finally spoke after 7 days of silence and began kindly by acknowledging that Job was recognized for being a wise man. Unfortunately, with the opening of their mouths for the first speech, all the wisdom of their silence departed.
Job 4:2 "[If] we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?"
Or, (without a note of interrogation), thou wilt be grieved. Our words will undoubtedly vex thee, and not comfort thee, as we intended and desired to do. We must not use words of comfort, but of sharp reproof, which will be irksome to thee. And this makes me desire to be silent, if it were possible.
"Who can withhold himself from speaking": When he hears such unreasonable and ungodly words coming from such a person as thou art, whereby thou dost accuse thy Maker, and reproach his providence, and contemn his blessings? No man who hath any respect to God, or love to thee, can forbear reproving thee.
Eliphaz was fully aware that up until this time Job did not want his friends to talk to him. We discussed earlier, that many times deep grief has to be worked out silently within one's self. Now, Eliphaz believed that it might be time to speak to Job. He was actually asking Job's permission to speak to him. He had waited 7 days, and now he felt he must speak.
Job 4:3 "Behold, thou hast instructed many, and thou hast strengthened the weak hands."
It is well known thou hast given good counsel unto others, teaching them those lessons which, it appears, thou hast not thyself learned. And wilt not practice, namely, patiently to bear afflictions, and to submit to God's will and providence in all things.
And thou hast strengthened the weak hands": Hast encouraged those that were dispirited; hast administered counsels, supports, and comforts to such as were unable to bear their burdens, or to do their duty.
It appears, that Job had ministered to those around him who had problems of any kind. It appears, he had instructed them in the ways of God. His instructions had strengthened those who were weak in the LORD.
Job 4:4 "Thy words have upholden him that was falling, and thou hast strengthened the feeble knees."
That was ready to sink under his pressures, or to fall into sin, or from God, through despondency and distrust of his providence and promise, or through impatience.
"And thou hast strengthened the feeble knees": Such as were weak-hearted, and fainting under their trials.
We knew earlier of Job's great concern for his own children, but this shows me a man who was concerned about all of those around him as well. Job's advice to others in trouble had been of great help to them in their recovery.
Job 4:5 "But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled."
That is, the evil which thou didst fear (Job 3:25), or that which had come upon those whom thou didst so comfort.
"And thou faintest": There is no more spirit left in thee: and thou canst not practice thy own advice.
"It toucheth thee, and thou art troubled": It is now come to be thine own case, and thou art struck with consternation.
This friend was telling Job that he was good at giving advice, but he was not very good at taking advice. He was also saying, take for yourself the advice you have given others. This friend of Job believed that this calamity that had befallen Job, was a chastisement from God. He was thoroughly convinced that Job had done some terrible thing, and God was punishing him for it.
Job 4:6 "[Is] not [this] thy fear, thy confidence, thy hope, and the uprightness of thy ways?"
The meaning seems to be, "Should not thy fear or piety be thy confidence, and the uprightness of thy ways or hope? Should not the piety you were so ready to commend to others supply a sufficient ground of hope for thyself?" Or we may understand, "Is not thy reverence, thy confidence, thy hope, and thy integrity shown to be worthless if thou faintest as soon as adversity toucheth thee?" The drift of the speaker is virtually the same in either case.
Job feared God, and had confidence that God would see him through every peril. His hope was that he lived before God the very best that he could. He had done everything as nearly perfect as he knew how. It was very hard to put that confidence in God into practical application, with as much trouble as Job had at this time. The friend was making a deceptive remark to Job about his righteousness. He was saying, if you were righteous in the sight of God, wouldn't he save you from this? He had begun to insinuate that Job had sinned.
Verses 7-11: Eliphaz illustrated his belief in the principle of divine retribution ("plow" and "reap"), with an example from the animal kingdom: if a lion does not catch its prey, then it and its cubs will suffer.
Job 4:7 "Remember, I pray thee, who [ever] perished, being innocent? or where were the righteous cut off?"
This was, probably, some very good advice that Job had given to his friends in need who had come to him. God would not be cut off. It just appeared that way at the moment.
"Who ever perished, being innocent"? Eliphaz, recognizing Job's "fear of God" and "integrity" (verse 6), was likely encouraging Job at the outset by saying he wouldn't die because he was innocent of any deadly iniquity, but must be guilty of some serious sin because he was reaping such anger from God. This was a moral universe and moral order was at work, he thought. He had oversimplified God's pattern of retribution. This simple axiom, "the righteous will prosper and the wicked will suffer," does not always hold up in human experience. It is true that plowing and sowing iniquity reaps judgment, so Eliphaz was partially right (Gal. 6:7-9; 1 peter 3:12), but not everything we reap in life is the result of something we have sown (see notes on 2 Cor. 12:7-10). Eliphaz was replacing theology with simplistic logic. To say that wherever there is suffering, it is the result of sowing sin is wrong (Exodus 4:11; John 9:1-3).
Job 4:8 "Even as I have seen, they that plow iniquity, and sow wickedness, reap the same."
"Even as I have seen," that is, Eliphaz's argument was based on personal experience. "They that plow iniquity ... reap the same," meaning, you reap what you sow. Therefore, Job must be suffering because of sin.
With friends like this, Job did not need enemies. His friend was accusing him of sin. Iniquity here, was speaking of both physical and spiritual evil. He was saying, "you reap, what you sow". He was convinced that Job had sinned and was refusing to repent of that sin. This was not true.
Job 4:9 "By the blast of God they perish, and by the breath of his nostrils are they consumed."
They and their works, those that plough, the sowers, and reapers of iniquity; the allusion is to the blasting of corn by the east wind, or by mildew, etc. Having used the figures of ploughing and sowing before; and which is as soon and as easily done as corn, or anything else, is blasted in the above manner. And denotes the sudden and easy destruction of wicked men by the power of God, stirred up by his wrath and indignation, because of their sins. Who when he blows a blast on their persons, substance, and families, they perish at once.
"And by the breath of his nostrils are they consumed": Meaning his wrath and anger, which is like a stream of brimstone, and kindles a fire on the wicked, which are as fuel to it, and are soon consumed by it. The allusion is to breath in a man's nostrils, and the heat of his wrath and fury discovered thereby. Some think this refers to Job's children being destroyed by the wind (see Isa. 11:4).
It is the breath of God within all of us that allows us to live. God is in control of our birth and our death regardless of who we are or what we have done. It is also Jesus who is the Judge of all the world. It is his determination of whether we live in heaven or spend an eternity in hell.
Verses 10-11: Wanting to demonstrate that wicked men experience calamities in spite of their strength and resources, Eliphaz illustrated his point by the destruction that comes on lions in spite of their prowess. Five Hebrew words were used here for lion, emphasizing the various characters of wicked people, all of whom can be broken and perish.
Job 4:10 "The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken."
Understand vanishes, or perishes (out of Job 4:9). Or, is restrained, or suppressed, as may be gathered out of the following branch of this verse.
"And the teeth of the young lions are broken": The power of such mighty ones to do mischief is taken away from them, and they and their families are brought to ruin. The teeth of lions are very strong in both jaws; they have fourteen teeth, four incisors or cutters, four canine or dog teeth, six molars or grinders.
Job 4:11 "The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad."
Dares not venture out of his den in search of prey, amidst the roar of thunder. The blaze of lightning, and the violence of the storm, that blast of God, mentioned in the preceding verse.
"And the young lion's whelps are scattered abroad": Are so affrighted with the lightning and thunder, that, being separated, they flee in different ways, and cannot find the path which leads to the den of the lioness, their dam. Thus do the divine judgments suddenly oppress, scatter, and bring to nothing the fierce and powerful tyrants of the earth, and unexpectedly strip them of all their wealth gotten by injustice and oppression.
Eliphaz now, was relating Job to evil men who were spoken of as lions. He was saying that Job had abused his power as a leader. The old lion was a tyrant who had lost his power. In this last statement, it was a terrible blow to Job, because his children were called the whelps. They were taken from Job, but they were not scattered, they were in heaven with God. Job's friend spoke of them, as if they were lost for the sins of their father. All of the statements from Job's friend were not true, because they were not from God.
Verses 12-20: This frightful dream ("in thoughts from the visions of the night"), which Eliphaz claimed was from God, supposedly affirmed his view of how divine justice works (see note on 4:7-11). His words offered Job no comfort; instead, they conveyed God as a judge unfamiliar with mercy.
Verses 12-16: "A thing was secretly brought to me": Eliphaz spoke of a mysterious messenger in a vision, eerie fantasy, or a dream. He claimed to have had divine revelation to bolster his viewpoint.
Job 4:12 "Now a thing was secretly brought to me, and mine ear received a little thereof."
He now proceeds to enforce and illustrate what he has said in highly poetical language, which has been versified in one of Byron's Hebrew Melodies.
"Secretly brought to me": Literally, was stolen for me. Joseph uses the same expression of himself (in Genesis 40:15).
"Mine ear received a little thereof": Compared with the inexhaustible resources remaining unrevealed. The word used for little is only found once again, and in the mouth of Job (Job 26:14).
Job 4:13 "In thoughts from the visions of the night, when deep sleep falleth on men,"
While Eliphaz was thinking of and meditating upon divine things, or while he was revolving in his mind some night visions he had, before this was made unto him (see Dan. 2:29). In meditation, the Lord is often pleased to make known more of his mind and will to his people. And this is one way in which he would do it in former times, in a vision either in the day, as sometimes, or in the night, as at others, and as here (see Num. 12:6).
"When deep sleep falleth on men": On sorrowful men, as Mr. Broughton renders it; such who have been laborious all the day, and getting their bread with sorrow and trouble, and are weary. Who as soon as they lie down fall asleep, and sleep falls on them, and to such it is sweet, as the wise man says (Eccl. 5:12). Now it was at such a time when men ordinarily and commonly are asleep that this vision came.
Whether this was speaking of a dream or a vision, it does not matter. There are two sources for dreams and visions. Only one source is from God. I would believe that Satan was using this friend to further attack Job. Notice also, that the words he heard were as a whisper, which he did not hear clearly.
Job 4:14 "Fear came upon me, and trembling, which made all my bones to shake."
Either caused by the apparition following. Or sent by God to humble him, and to prepare him for the more diligent attention to, reverent reception of; and ready compliance with, the Divine message.
Job 4:15 "Then a spirit passed before my face; the hair of my flesh stood up:"
He does not intimate whether it was the spirit of a man, or an angel who thus appeared. The belief in such apparitions was common in the early ages, and indeed has prevailed at all times. No one can demonstrate that God could not communicate his will in such a manner as this, or by a messenger deputed from his immediate presence to impart valuable truth to people.
"The hair of my flesh stood up": This is an effect which is known often to be produced by fear. Sometimes the hair is made to turn white almost in an instant, as an effect of sudden alarm; but usually the effect is to make it stand on end.
It would not matter that this was an evil spirit, he would have felt fear from it anyway. There was no question that Eliphaz had encountered the spirit, but the question is, was it from God or Satan? Satan will use members of our family and our closest friends to do us hurt.
Job 4:16 "It stood still, but I could not discern the form thereof: an image [was] before mine eyes, [there was] silence, and I heard a voice, [saying],"
That is, the spirit, or the angel in a visible form. It was before going to and fro, but now it stood still right against Eliphaz, as if it had something to say to him, and so preparing him to attend to it. Which he might do the better, it standing before him while speaking to him, that he might have the opportunity of taking more notice of it. But, notwithstanding this advantageous position of it.
"I could not discern the form thereof": What it was, whether human or any other.
"An image was before mine eyes": He saw something, some appearance and likeness, but could not tell what it was. Perhaps the fear and surprise he was in hindered him from taking in any distinct idea of it. Or that particular notice of it, so as to be able to form in his own mind any suitable notion of it, or to describe it to others.
"There was silence": Both in the spirit or image, which, standing still, made no rushing noise. And in Eliphaz himself, who kept in his breath, and listened with all the attention he could to it. Or a small low voice, as Ben Melech interprets it: so it follows:
"And I heard a voice": A distinct articulate voice or sound of words Very audibly delivered by the spirit or image that stood before him.
Verses 17-21: This is the content of the message which is, in effect, that God judges sin and sinners among men (described in verse 19 as "houses of clay"), as He did among angels (verse 18; compare Rev. 12:3-4).
Job 4:17 "Shall mortal man be more just than God? shall a man be more pure than his maker?"
Here is the conclusion of Eliphaz's revelation, that Job suffered because he was not holy enough, not righteous enough.
The key to this was in the fact that the spirit planted a question in Eliphaz's mind. God makes statements and Satan brings questions that cause us to doubt. This spirit was of Satan. Job had not tried to say that he was pure, or that he was more just than God. God had said that Job was righteous. It was God who said all of these nice things about Job. Job appears, from everything he said and did to be a humble man.
Job 4:18 "Behold, he put no trust in his servants; and his angels he charged with folly:"
Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (2 Peter 2:4), and at best is but the holiness of a creature.
"Folly": Is the want of moral consideration.
All of these accusations were lies from the father of lies, Satan. Job did not worship angels who are ministering spirits. He put his faith in the LORD, where it belonged. Just as God knew that angels were not infallible, Job knew they were not too.
Job 4:19 "How much less [in] them that dwell in houses of clay, whose foundation [is] in the dust, [which] are crushed before the moth?"
"Houses of clay": (2 Cor. 5:1). Houses made of sun-dried clay bricks are common in the East; they are easily washed away (Matt. 7:27). Man's foundation is this dust (Gen. 3:19).
"Before the moth": Rather, "as before the moth," which devours a garment (Job 13:28; Psalm 39:11; Isa. 50:9). Man, who cannot in a physical point of view, stand before the very moth. Surely cannot in a moral sense, stand before God.
Job's friend was saying that God could not even trust Job to do the right thing. He was housed in a body of clay and was therefore worldly. Job's friend was speaking lies. God did trust Job. That was what this whole attack on Job's person was about, because God did trust him and told Satan that He did.
Job 4:20 "They are destroyed from morning to evening: they perish for ever without any regarding [it]."
The process is continual and unceasing, and when we consider the ravages of time on history, we may well say (as in Job 4:20), that "none regardeth it."
The next verse however, may seem to imply that they themselves are unmindful of their decay, it is so insidious and so complete.
He was speaking of the fact that all flesh dies. Part of this is true. God has no regard for the flesh of man, just for the spirit that dwells within that flesh.
Job 4:21 "Doth not their excellency [which is] in them go away? they die, even without wisdom."
Whatsoever is really or by common estimation excellent in men, all their natural, and moral, and civil accomplishments, as high birth, great riches, power, and wisdom, etc. These are so far from preserving men from perishing, as one would think they should do, that they perish themselves, together with those houses of clay in which they are lodged.
"Which is in them go away": I.e. die and perish, as that phrase is oft used as (Gen. 15:15; Joshua 23:14; Job 10:21; Psalm 58:9; Eccl. 12:5; Matt. 26:21), with, as beth is oft used, them; it does not survive them.
"Without wisdom": Either;
(1) Like fools, wise men and fools die alike (Eccl. 2:16); or
(2) They never attain to perfect wisdom, to that wisdom which man once had, much less to that wisdom which is in God, which Job conceived he hath.
Otherwise he would not so boldly censure the counsels and works of God as unrighteous or unreasonable, because his human and narrow capacity cannot fully understand them. Moreover, as folly is oft put for unrighteousness and wickedness, so is wisdom for justice and goodness. Which is so known, that it is needless to prove it. And so by wisdom here may be meant that perfect justice and purity which Job arrogated to himself, and which Eliphaz here denies to all men (Job 4:17).
Now we see the jealousy of Job's wisdom by his friend. He was saying that Job had been known as a wise man on the earth, but his wisdom would die with him.
Job Chapter 4 Questions
Job 5:1 "Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?"
"Saints": Angelic beings (4:18), are in view. Job was told that not even the angels could help him. He must recognize his mortality and sin if he would be healed.
According to Eliphaz, Job was abandoned and heaven would not answer his "call" for assistance because of his assumed wrongdoing.
If God did not help Job, there was surely no help available to him through any of the saints.
Verses 2-6: Job was told not to be a fool or simpleton, but to recognize that sin is judged, wrath kills, envy slays, foolishness is cured (verses 2-5), and this wasn't merely a physical matter (verse 6), but came from man's sin. Sin is inevitable in man; so is trouble (verse 7).
Job 5:2 "For wrath killeth the foolish man, and envy slayeth the silly one."
That is, say some, a man's wrath and impatience prey upon his spirit, and so hasten his death. But the meaning seems rather to be, as Bishop Patrick observes, that "God in his anger and indignation destroys the wicked, and such as err from his precepts." It is probable that Eliphaz intended to distinguish Job by the characters of foolish and silly one, to insinuate that all his misfortunes were owing to his folly and weakness, or to his sins and vices. By the foolish is meant the rash and inconsiderate man, who does not weigh things impartially. And by the silly one, the man who, for want of true wisdom, is soon deceived with false opinions, and with appearances of present things.
Eliphaz believed that Job had placed his trust in something, or someone, other than God. He couldn't figure out with his mind what was happening to Job, and he was seeking reasons that were logical. We find that with many of the people who study the book of Job, they are so busy trying to figure out what Job did to cause this calamity that they miss the whole meaning of the book. Job did not do anything to bring this problem on. The fact that he was righteous in the sight of God caused this.
Verses 3-7: Eliphaz was convinced that 'trouble" always starts somewhere; it does not just "happen" such as ("trouble spring out of the ground"). By saying that he had seen sinners prosper ("taking root"), only to lose everything in the end, Eliphaz wrongly suggested that Job's sin led to the death of his children.
Job 5:3 "I have seen the foolish taking root: but suddenly I cursed his habitation."
I have observed the wicked man whom I term foolish, as being destitute of true, that is of heavenly wisdom. Not only prosperous for the present, but as it seemed, firm and secure for the future. Being strongly fortified with power and riches, and children too. So that there was no likelihood or apparent danger of a change; but suddenly, in a moment, before any one's expectation.
"I cursed his habitation": I saw, by the event which followed his prosperity, that he was a man under a divine curse. And that, notwithstanding the seeming depth and strength in which he vainly promised himself a permanent, unshaken situation for many years, all his hopes were built on a weak and false foundation. Thus, Eliphaz answers an objection concerning the present seeming prosperity of the wicked, which he confesses that he himself had sometimes observed. But which, he insists was of short duration, destructive judgments from God unexpectedly overwhelming them.
Eliphaz was saying that he had seen people who dealt foolishly with God, and were destroyed. He still believed that something that Job did caused God to turn on him.
Job 5:4 "His children are far from safety, and they are crushed in the gate, neither [is there] any to deliver [them]."
"They are crushed": Rather perhaps, they crush one another. Their internal rivalries and dissensions bring them to ruin. They exemplify the house divided against itself.
We see Eliphaz blaming Job for the death of his children. He was saying, the sins of the father had fallen upon his children.
Job 5:5 "Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance."
Which they now justly and confidently expect to reap, after all their cost and labor for that end, but are sadly and suddenly disappointed. Which is a great aggravation of their misery.
"The hungry": I.e. the poor, whose necessities make them greedy and ravenous to eat it all up. And from whom he can never recover it, nor any thing in recompence of it.
"Out of the thorns": Or out of the fields, notwithstanding the strong thorn hedges wherewith it is enclosed and fortified, and all other dangers or difficulties which may be in their way. They will take it, though they be scratched and wounded by the thorns about it.
"The robbers": So called from their long hair, which such persons nourished. Either because of their wild and savage kind of life, which made them neglect the trimming of their hair and body. Or that they might look more terribly, and so frighten all those who should endeavor to oppose them. Or the thirsty, as the word may signify from another root. And so it answers well to the hungry, in the former branch. Swallowed up greedily, and so as there is no hope of recovering it.
We see that Job's land had been over-run by those who would steal his crops. His servants were dead, and could not keep them away. There were not even enough servants left to tend the crops, and they were over-run with thorns.
Job 5:6 "Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;"
Or rather, "for" or "indeed", this being a reason showing that wicked men are justly afflicted and punished. Seeing their afflictions come not from the creatures, though they may be instruments, but from God for the sins of men.
"Neither doth trouble spring out of the ground": The same thing as before in different words, neither sin, the cause of trouble, the effect of sin. Sin may very fitly be expressed by a word which signifies trouble, because it is both troublesome, wearisome, and offensive to God, and brings trouble to the bodies and souls of men here and hereafter. Here Eliphaz begins to lower the tone of his voice, and to speak to Job in a seemingly more kind and friendly manner. Observing to him the spring of afflictions, and giving him advice how to behave under them.
Eliphaz was still trying to say that the evil that Job had done was like a seed that brought in a crop of affliction.
Job 5:7 "Yet man is born unto trouble, as the sparks fly upward."
"Sparks": Literally "the sons of Resheph," an expression which describes all sorts of fire-like movement (Deut. 32:24; Psalm 78:48; SOS 8:6).
Eliphaz was telling Job that man was evil, and that it was inevitable for trouble to come. Just as sure as a spark of a fire goes up and not down, the troubles come to all.
Verses 8-27: Speaking in spiritual platitudes, Job's friend presumed to know the cause of Job's suffering. Eliphaz also told him if he would just submit ("despise not"), to the ("chastening of the Almighty"), Job would reap a harvest of blessing. But no one can make such a prediction. Eliphaz modeled how not to address another person's affliction.
Job 5:8 "I would seek unto God, and unto God would I commit my cause:"
Job's solution was to go to God and repent, his friend thought.
Eliphaz was telling Job, if this was him, he would repent and seek God's help.
Verses 9-16: The whole of Eliphaz's argument is based on the moral perfection of God, so he extolled God's greatness and goodness.
Job 5:9 "Which doeth great things and unsearchable; marvelous things without number:"
Here Eliphaz enters upon a discourse of the infinite perfection and greatness of God's nature and works; which he does partly as an argument to enforce the exhortation to seek and commit his cause to God (Job 5:8). Because God was infinitely able, either to punish him yet far worse, if he continued to provoke him, or to raise him from the dust, if he humbly addressed himself to him. And partly that by a true representation of God's excellency and glory. And of that vast disproportion which was between God and Job, he might both convince Job of his great sin in speaking so boldly and irreverently of him, and prevent his relapse into the same miscarriage.
Eliphaz seemed to be a man who knew a great deal about God. His real mistake was in judging his friend. Sometimes people who mean well, say cruel things to those they love. We know that God does do great and wonderful things. In the next few verses, we will see the things Eliphaz listed as some of these great and wonderful things of God.
Job 5:10 "Who giveth rain upon the earth, and sendeth waters upon the fields:"
Not upon the land of Israel only, as the Targum and Jarchi (see Deut. 11:11); but upon the whole earth. This is particularly mentioned as being of God, and which none of the vanities of the Gentiles can give. And it is a free gift of his, which tarries not for the desert of men, and is bestowed on the godly and ungodly. And is a great blessing of goodness, which enriches the earth, makes it fruitful, and through it, it produces plenty of good things for man and beast.
"And sendeth water upon the fields": Or "out places"; places outside of cities and towns, such as gardens, fields, and deserts, where showers of rain are sent of God to water them. Many of which are not under the care of man, but are under the providence of God. The Targum and Jarchi interpret this of Gentile lands, as distinct from the land of Israel, to whom God "gives" rain, and to the other "sends" it. Some render it, "upon the streets". That is, upon persons that lie in the streets, and have no houses to dwell in, and to whom rain in hot and dry countries was welcome.
God had promised to give rain in due season for those who loved him. Eliphaz reminded Job that God would do this for him, if he would repent and return to God. The truth was, Job had never wandered from God.
Job 5:11 "To set up on high those that be low; that those which mourn may be exalted to safety."
The consequences which proceed from the fore-mentioned happy change, from God's sending a refreshing rain upon the earth, after a long drought are inexpressibly great and beneficial. Those who had been reduced to straits and difficulties, and, by the pressing necessities arising therefrom, had been brought very low. And obliged to submit to mean and laborious employments, are now enabled to lift up their heads with joy, and appear in a very different condition.
"That those which mourn may be exalted to safety": That through the blessings of Providence flowing in upon them. Like a plentiful stream of water upon a barren and thirsty land, they may be raised from their former state of extreme poverty and want, and may find themselves placed in a comparatively safe and comfortable situation. Without any apparent reason to fear a relapse into their former difficulties and distresses. Thus, he gives Job another example of God's great and wonderful works, to comfort and encourage him to seek unto him. Forasmuch as he could easily raise him from the depth of his distress, however great, as he was accustomed to raise others in the like condition.
God is no respecter of persons. He would be the One to raise the lowly. Those who mourned God would bring joy.
Job 5:12 "He disappointeth the devices of the crafty, so that their hands cannot perform [their] enterprise."
Such as are determined to work evil, and to cover it with lies, as hypocrites normally do, and as Job's friends charged him with doing. God breaks the hopes and designs of such men; as he has now removed their expectation and taken away their outward happiness.
"Their enterprise": Or anything what is solid or substantial. Or wisdom, i.e. their wise counsel or crafty design. They cannot execute their cunning contrivances.
Eliphaz was possibly saying, that Job's wisdom was not wisdom at all. That he was crafty and scheming to get where he was. God would tear down such an enterprise, but Job did not do that.
Job 5:13 "He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong."
Paul used this line from Eliphaz (in 1 Cor. 3:19), to prove the foolishness of man's wisdom before God.
Eliphaz again, was warning Job that the wicked were caught in the trap they had laid for others. He was even saying, that the counsel that Job had given others was of no use at all.
Job 5:14 "They meet with darkness in the daytime, and grope in the noonday as in the night."
I.e. In plain things they run into gross mistakes and errors, and commonly choose those counsels and courses which are worst for themselves.
"Darkness": often notes misery, but here ignorance or error, as it is also used (Job 12:25; 37:19), and elsewhere.
"Grope": Like blind men to find their way, not knowing what to do.
Eliphaz said that Job's light had gone out, and that he was groping around in the dark even though the sun was up outside.
Job 5:15 "But he saveth the poor from the sword, from their mouth, and from the hand of the mighty."
According to the order in which the words stand in the Hebrew, the translation is, But he saveth from the sword,
"From their mouth, and from the hand of the mighty, the poor. Schultens thinks it should be interpreted, from the sword which proceedeth out of their mouth, meaning, their cutting and killing reproaches. A sense this which is approved by Buxtorf, and which receives no small confirmation from different passages of Scripture, in which reproachful language is stigmatized by the name of a sword (see Psalm 57:4; 64:3). Dr. Waterland's translation of the verse is to the same purpose. But he saveth the poor from destruction by their mouth,
"And from the hand of the mighty. The general sense undoubtedly is, that God saveth such as, being poor, are defenseless, and therefore flee to him for refuge, from the censures, slanders, threatenings, and deceitful insinuations of their enemies. From the false swearing of witnesses, and the unrighteous sentences of corrupt judges, by which things their characters, or estates, or lives, may be exposed to great hazards.
God truly does save the poor from the oppressor. He not only saves them from being destroyed by their actions, but by their words as well. Job knew this was true, but he knew that he was not the oppressor, which he was being accused of being either.
Job 5:16 "So the poor hath hope, and iniquity stoppeth her mouth."
See (Psalm 107:42), where the same phrase occurs.
This was a reprimand of Job for complaining of his plight. Eliphaz said that God had stopped the mouth of Job.
Job 5:17 "Behold, happy [is] the man whom God correcteth: therefore despise not thou the chastening of the Almighty:"
"Happy is the man whom God correcteth": Eliphaz put a positive spin on his advice by telling Job that enviable or desirable is the situation of the one God cares enough to chasten. "If only Job admitted his sin, he could be happy again" was the advice.
This was a true statement which did not apply to Job. It was not God who was chastening Job, it was Satan. We know, and I am sure that Job knew, that God chastens those he loves.
Verses 18-27: The language of this section promising blessing for penitence was strongly reminiscent of (Lev. Chapter 26), which elaborated the blessing of a faithful covenant relationship with God. If Job confessed, he would have prosperity, security, a family, and a rich life.
Job 5:18 "For he maketh sore, and bindeth up: he woundeth, and his hands make whole."
That is, he afflicts.
"And bindeth up": He heals. The phrase is taken from the custom of binding up a wound (see notes on Isa. 1:6; 38:21). This was a common mode of healing among the Hebrews; and the practice of medicine appears to have been confined much to external applications. The meaning of this verse is, that afflictions come from God, and that He only can support, comfort, and restore. Health is his gift; and all the consolation which we need, and for which we can look, must come from him.
By the grace of God, we are healed, or we are sick. It is God who decides the circumstances that we live in. God controls His creation.
Job 5:19 "He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee."
To wit, if thou seek to him by prayer and repentance.
"Six": I.e. manifold or repeated; as six is used for many (Prov. 6:16).
There shall no evil touch thee": To wit, so as to undo or destroy thee, as touching is used (Joshua 9:19; Heb. 11:28; 1 John 5:18; see also Gen. 26:11, 29; 2 Sam. 14:10; Psalm 105:15; Zech. 2:8). Thou shalt have a good issue out of all thy troubles, though they are both great and many.
We see some encouragement here. Eliphaz was telling Job that possibly, after 7 troubles came upon him, the LORD would help him. He believed the 7 troubles to be justified punishment for the sins of Job.
Job 5:20 "In famine he shall redeem thee from death: and in war from the power of the sword."
From that terrible kind of death. Eliphaz might think that Job feared perishing by want, as being so poor, that he needed the contributions of his friends for his relief.
"And in war from the sword": These things he utters with more confidence, because the rewards or punishments of this life were more constantly distributed to men in the Old Testament, according to their good or bad behavior, than they are now. And, because it was his opinion, that great afflictions were the certain evidences of wickedness. And consequently, that great deliverances would infallibly follow upon true repentance.
Throughout the Bible, we see famine as a severe punishment from God on the unfaithful. War is another punishment we have seen, that God sends on those who are unfaithful. God did eventually remove them both, and turned and blessed His people.
Job 5:21 "Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh."
I.e. protected, as in some secret and safe place.
"From the scourge of the tongue": From false accusations and virulent slanders and reproaches, either by diverting their tongues to other persons or things, or by clearing thy integrity.
"Neither shalt thou be afraid": Thou shalt have no cause to fear it, because God will secure thee in it and from it.
"When it cometh": To wit, upon others; near thee, or round about thee.
God will protect those of His own from the destruction of the evil tongue. He will keep them from destruction. Those who are truly of God have no need to fear these things. Job would be delivered too, even though his friend did not believe he would. He had done nothing to cause this problem. Job was persecuted without a cause. This perhaps, could be a type that Job was going through of the suffering of the righteous One on the cross. Jesus was without sin, and yet was persecuted.
Job 5:22 "At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth."
(Rather, devastation).
"And famine": Rather, dearth. The word is not the same as that used (in verse 20), but a weaker cue.
"Thou shalt laugh": "Thou shalt smile".
"Neither shalt thou be afraid of the beasts of the earth": I.e., destructive and ferocious wild beasts, like the Indian "man-eaters" are enumerated among God's "four severe plagues" (Ezek. 14:21; compare 2 Kings 17:25). In ancient times, they were sometimes so numerous in a country that men were afraid to occupy it.
The LORD afflicts His own, to cause them to return to Him. Those who belong to God should not fear famine or wild beasts. God is our very present help in trouble. This friend of Job's was trying to convince Job that he had to be a sinner, or else God would be His protector in all of this.
Job 5:23 "For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee."
"In league ... at peace": Even the created order will be in harmony with the man whose relationship with God is corrected through God's disciplinary process.
This is a description of the condition of those who are in fellowship with God. They will not even dash their foot against a stone. It appears that they would be in harmony with all of God's creation.
Job 5:24 "And thou shalt know that thy tabernacle [shall be] in peace; and thou shalt visit thy habitation, and shalt not sin."
That thy tent is in safety.
"Tabernacle shall be in peace": Or, tent or dwelling is in peace.
"Visit thy habitation": Or, perhaps muster or look over, thy homestead. The reference is to his cattle and possessions.
"Shalt not sin": Literally shalt not miss or fail. That is probably, he shall find that his actual possessions correspond to what he expected. The general meaning is, thou shalt miss nothing.
These promises from God to those who love Him, were spoken by Eliphaz to cause Job to repent and get back in right standing. Again, I say they are futile as Job was already in right standing with God. The only one angry with Job was Satan, because he could not get Job to curse God.
Job 5:25 "Thou shalt know also that thy seed [shall be] great, and thine offspring as the grass of the earth."
Partly by assurance from God's promises, and the impressions of his Spirit; and partly by experience in due time.
"Thy seed shall be great": Thy posterity, which God will give thee instead of those which thou hast lost, shall be high, and honorable, and powerful. Or, shall be many.
"Thine offspring": Which shall come out of thy own loins as branches out of a tree, as the word signifies. And this word seems added to the former to restrain and explain it, by showing that he did not speak of his spiritual seed, as Abraham's seed is in part understood, but of the fruit of his own body. As the grass of the earth; both for its plentiful increase, and for its flourishing greenness.
Job was aware of the promises of God to bless his offspring if he remained faithful to God. Job was a man who knew and understood the promises of God. Eliphaz tried to say that Job rejected the chastisement of God, and all of this had been taken from him.
Job 5:26 "Thou shalt come to [thy] grave in a full age, like as a shock of corn cometh in in his season."
That is, thou shalt have long life; thou shalt not be cut down prematurely, nor by any sudden calamity. It is to be remembered that long life was regarded as an eminent blessing in ancient times (see notes at Isa. 65:22).
"Like as a shock of corn cometh in in his season": Margin, "ascended." As a sheaf of grain is harvested when it is fully ripe. This is a beautiful comparison, and the meaning is obvious. He would not be cut off before his plans were fully matured. Before the fruits of righteousness had ripened in his life. He would be taken away when he was ripe for heaven, as the yellow grain is for the harvest. Grain is not cut down when it is green; and the meaning of Eliphaz is, that it is as desirable that man should live to a good old age before he is gathered to his fathers. As it is that grain should be suffered to stand until it is fully ripe.
In the pain and suffering that Job had endured, he had no desire to live a long life. He had even wished he had never been born.
Job 5:27 "Lo this, we have searched it, so it [is]; hear it, and know thou [it] for thy good."
It is not my single opinion, but my brethren concur with me, as thou wilt hear from their own mouths. This is no rash or hasty conceit, but what we have learned by deep consideration and hard study, long experience and diligent observation. Both of God's word, so far as he hath been pleased to reveal himself, and of the course and methods of his providence and dealing with men in the world.
"Know thou it": For to us thou seem by thy words and carriage to be wholly, or in a great part, ignorant of these things. For thy good; let the advantage which will come unto thee by following this counsel remove thy prejudice against it.
Eliphaz said to Job, that he had said all of this for his own good. He tried to tell Job that he should listen and repent. Job was in right standing with God. He knew all of these things and believed them, except he knew in his own heart, that he had not turned away from God.
Job Chapter 5 Questions
Verses 6:1 - 7:21: Job's response to Eliphaz was recorded. On top of his physical misery and his tempting wife, he had to respond to ignorance and insensitivity from his friend, by expressing his frustration.
Job replied to Eliphaz that his suffering was without reason: "my righteous is in it": His friends seemed more intent on arguing their point than on trying to understand his situation. Yet in the end, "what doth your arguing reprove?"
Verses 1-13: At first Job does not respond to Eliphaz but only continues his lament. His grief was so great that he could hardly reply.
Job 6:1 "But Job answered and said,"
Though Eliphaz thought his speech was unanswerable, being he and his friends had judged unquestionably true. And the fruit of strict, laborious, and diligent search and inquiry; or, "then Job answered", as the same particle is rendered (Job 4:1). After he had heard Eliphaz out; he waited with patience until he had finished his discourse, without giving him any interruption. Though there were many things that were very provoking, particularly in (Job 4:5). And when he had finished, then he made his reply. And this was no other than what every man has a right, to answer for himself when any charge or accusation is brought against him. When his character is attacked, or his good name, which is better than precious ointment, is taken from him. And is what all reasonable men, and the laws of all civilized nations allow.
Verses 2-3: The heaviness of his burden caused the rashness of his words.
Verses 2-7: Job used several metaphors to describe his suffering:
(1) The Sand of the sea, which implies a vast amount (Gen. 22:17; 32:12), and profound weight (Prov. 27:3);
(2) As though shot with "arrows" (Lam. 3:12-13), an Old Testament expression for judgment; and
(3) Tasteless, like the "white of an egg." Job's point, life had lost all its pleasure.
Anyone who has come to this place in his or her life understands these feelings completely.
Job 6:2 "Oh that my grief were thoroughly weighed, and my calamity laid in the balances together!"
Were fully understood and duly considered! O that I had an impartial judge! That would understand my case, and see whether I have not just cause for such bitter complaints.
"And my calamity laid in the balances": Would that some more equal person than you might lay my complaint and my sufferings one against the other, and judge sincerely which is heaviest!
In this, Job gave his answer to the accusations of Eliphaz. Job felt that he was being unjustly judged by his friends. They had not suffered the great loss that he had, and there was no way for them to understand his grief. The amount of his grief was understandable, if you weighed it against the calamities that had happened.
Job 6:3 "For now it would be heavier than the sand of the sea: therefore my words are swallowed up."
Which is much heavier than dry sand.
"Therefore my words are swallowed up": My voice and spirit fail me. I cannot find or utter words sufficient to express my sorrow or misery.
Job said that some of his statements might have been a little rash. His troubles were more than the weight of all the sand of the sea however. His words were but nothing covered by the calamities.
Job 6:4 "For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me."
"The arrows of the Almighty ... terrors of God": Here are figures of speech picturing the trials as coming from God, indicating that Job believed these were God's judgments.
His greatest wound in all of this was in his heart. He felt that the Almighty had taken his spirit. He was fully aware that all of this had to be allowed by the Almighty. His heart was broken, because he had loved the Almighty with everything he was.
Verses 5-7: These are all illustrations of the fact that Job complained because he had reason. Even animals expect palatable food.
Job 6:5 "Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?"
Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him (end of Job 6:7). But he should have remembered a rational being should display a better spirit than the brute.
Now this was an explanation of his complaining. He had never complained before, because he had nothing to complain about. The answer to the question above is no. The wild ass brays when he is hungry, and there is no food. The ox lows when there is no fodder to eat. Now that everything is taken away from Job, he cried out in pain for what used to be.
Job 6:6 "Can that which is unsavory be eaten without salt? or is there [any] taste in the white of an egg?"
"Unsavory": tasteless, insipid. Salt is a chief necessity of life to an Easterner; whose food is mostly vegetable.
"The white": Literally, "spittle" (1 Sam. 21:13), which the white of an egg resembles.
The flavor of food is enhanced by the salt on it. The whites of eggs do not have any flavor. His life had lost its pleasantness as well. The loss of his children had taken the joy out of his life. This disease had caused his life to be a dread, and nothing pleasant.
Job 6:7 "The things [that] my soul refused to touch [are] as my sorrowful meat."
To "touch" is contrasted with "meat." My taste refused even to touch it, and yet am I fed with such meat of sickness.
The second clause literally is, "Such is like the sickness of my food." The natural taste abhors even to touch tasteless food, and such forms of nourishment. For my sickness is like such nauseous food. (Psalms 42:3; 80:5; 102:9). No wonder I complain.
We see that Job was explaining his terrible life now, but was also answering Eliphaz who had no right to judge him.
Verses 8-9: "My request": Job's request was that God would finish whatever process He began. Death was desirable for no other reason than it would be relief from the inevitable course of events (see Chapter 3).
Job 6:8 "Oh that I might have my request; and that God would grant [me] the thing that I long for!"
Baffled in the direction of his fellow creatures, he turns, like many others, to God as his only hope. Although it is rather from God than in God that his hope lies. However exceptional Job's trials, yet his language is the common language of all sufferers who think that relief, if it comes, must come through change of circumstances rather than in themselves in relation to circumstances. Thus, Job looks forward to death as his only hope; whereas with God and in God there were many years of life and prosperity in store for him.
So strong is this feeling in him that he calls death the thing that he longs for, his hope or expectation. (Compare Job 17), where even the hope that he had in death seems to have passed away and to have issued in blank hopelessness.
Job 6:9 "Even that it would please God to destroy me; that he would let loose his hand, and cut me off!"
"Cut me off": This is a metaphor from a weaver, who cuts off the excess thread on the loom (Isa. 38:12).
Eliphaz had spoken of God granting long life to those who loved God. That was the very thing that Job did not want. It would be no life at all without his health and his children to share it.
Job 6:10 "Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One."
"The words of the Holy One": Job had not been avoiding the revelation of God that he had received. The commands of the Holy One were precious to him and he had lived by them. This was confusing to him, as he couldn't find any sinful source for his suffering. He would rejoice in his pain if he knew it would soon lead to death, but he couldn't see any hope for death or deliverance in himself (verses 11-13).
Job knew that he would be in heaven with his LORD if he died, because he had not denied Him. It appears that Job had spread the good news of God. He had never hidden his belief in God. Notice the change of the name that Job called God here. The Holy One means that he recognized the holiness of God. He knew there was a reason for everything that was happening, and that as bad as it was, it was the right thing for Job.
Job 6:11 "What [is] my strength, that I should hope? and what [is] mine end, that I should prolong my life?"
For a perfect restoration of health, suggested by Eliphaz. Since it was so sadly weakened by the present affliction, which made death more desirable than life lengthened out in so much weakness, pain, and sorrow. Or "that I should bear", such a weight and heavy load that lay upon him, and crushed him, and to which his strength was not equal; or continue and endure.
"What is mine end, that I should prolong my life?" What end can be answered by living, or desiring a long life? His children were gone, and none left to take care of and provide for. His substance was taken away from him, so that he had nothing to support himself, nor to be useful to others, such as the poor. He had lost all power, authority, and influence, among men, and could be no more serviceable by his counsel and advice. Or by the administration of justice and equity as a civil magistrate. And as to religious matters, he was reckoned a hypocrite and a wicked man by his friends, and had lost his character and interest as a good man. And so for him to live could answer no valuable end. So therefore, he desires to die. For what is here (and in Job 6:12), contain the reasons of his above request.
Job realized that he was very ill. He knew that all of his strength was gone. Why would he want to live in a body filled with sickness?
Job 6:12 "[Is] my strength the strength of stones? or [is] my flesh of brass?"
Is it like such especially which are foundation and corner stones that support a building? Or like a stone pillar, that will bear a prodigious weight? No, it is not.
"Or is my flesh of brass?" Is it made of brass? Or is it like to brass for hardness, or for sustaining any weight laid on it? It is not. Therefore it cannot bear up under the heavy load of afflictions on it, but must sink and fail. It is but flesh and blood, and that flesh like grass, weak and feeble. Therefore, death is better than life laden with such an insupportable burden.
Job could not pretend that his body would be as strong as a rock, or his flesh as brass. He was sick and his flesh was weak.
Job 6:13 "[Is] not my help in me? and is wisdom driven quite from me?"
This would be better rendered in an affirmative manner, or as an exclamation. The interrogative form of the previous verses need not be continued in this. The sense is, "alas, there is no help in me!" That is, "I have no strength; I must give up under these sorrows in despair." So it is rendered by Jerome, Rosenmuller, Good, Noyes, and others.
"And is wisdom quite driven from me?" This also, should be read as an affirmation, "deliverance is driven from me." The word rendered wisdom means properly a setting upright; then help, deliverance; and then purpose, enterprise (see the notes at Job 5:12). Here it means that all hope of deliverance had fled, and that he was sinking in despair.
Job 6:14 "To him that is afflicted pity [should be showed] from his friend; but he forsaketh the fear of the Almighty."
Job does not really answer Eliphaz's contention but simply pleads for "Pity" from his friends. He seems to answer the tone of Eliphaz's speech rather than the specific charges.
"Afflicted pity ... from his friend": Job rebuked his friends with sage words. Even if a man has forsaken God (which he hadn't), should not his friends still show kindness to him? How can Eliphaz be so unkind as to continually indict him?
Here is a good reminder to those who long to comfort the wounded: "Pity should be showed" by anyone who is a "friend" to the "afflicted".
He had received no help from his friends. They wanted him to help himself. True friends should be comforters, not accusers. True friends would have known Job well enough, to know that he was not involved in sin. They should have believed in Job. They did not. They brought railing accusations against him. We say they because Eliphaz was speaking for all three of them. Job had not forsaken the fear of the Almighty, but if he had, they still could have shown him some trust and love instead of joining the crowd who criticized him.
Verses 15-23: Job described his friends as being about as useful with their counsel as a dry river bed in summer. "You are no help," he said (verse 21), "although all I asked for was a little sympathy, not some great gift or deliverance" (verses 22-23).
Job 6:15 "My brethren have dealt deceitfully as a brook, [and] as the stream of brooks they pass away;"
I.e. my kinsmen or three friends. For though Eliphaz only had spoken, the other two showed their approbation of his discourse, or at least of that part of it which contained his censure of Job's person and state.
"Have dealt deceitfully": Under a pretense of friendship and kindness dealing in an unrighteous manner and unmercifully with me. And adding to these afflictions which they said they came to remove.
"As the stream of brooks": Which quickly vanish, and deceive the hopes of the thirsty traveler.
Their friendship for him had left like the water in a brook flows to a lower place. It was not stable, but went away.
Job 6:16 "Which are blackish by reason of the ice, [and] wherein the snow is hid:"
Literally, "Go as a mourner in black clothing" (Psalm 34:14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley.
"And wherein the snow is hid": In this, the snow dissolved is, in the poet's view, "hid" in the flood.
Job 6:17 "What time they wax warm, they vanish: when it is hot, they are consumed out of their place."
The ice and the snow, which when the weather becomes warm, they melt away and disappear. In like manner, he suggests his friends ceased to be friends to him in a time of adversity. The sun of affliction having looked upon him, they deserted him, at least did not administer comfort to him.
"When it is hot they are consumed out of their place": When it is hot weather, and the sun has great strength then the waters, which swelled through the floods and fall of rain and snow, and which when frozen, looked black and big as if they had great depth in them. They were quickly dried up, and no more to be seen in the place where they were. Which still expresses the short duration of friendship among men, which Job had a sorrowful experience of.
This was another way of expressing their transient loyalty to him. When the ice is frozen it stays right there. When trouble comes (it waxes warm), it melts and runs off. Their friendship could not stand the heat of this time.
Job 6:18 "The paths of their way are turned aside; they go to nothing, and perish."
That is, the waters when melted by the heat of the sun, and the warmth of the weather, run. Some one way, and some another in little streams and windings. Till they are quite lost and the tracks of them are no more to be seen. Denoting that all appearance of friendship was quite gone, and no traces of it to be found.
"They go to nothing, and perish": Some of them are lost in little meanders and windings about. Others are exhaled by the heat of the sun, and go into "Tohu", as the word is, into empty air. So vain and empty, and perishing, were all the comforts he hoped for from his friends. Though some understand this of the paths of travelers in the deserts being covered in the sand, and not to be seen and found.
Job was calling them good-time friends. Their friendship dissolved at the very first sign of trouble.
Job 6:19 "The troops of Tema looked, the companies of Sheba waited for them."
"Tema ... Sheba": Tema in the north, named for the son of Ishmael (Gen. 25:15; Isa. 21:14), and Sheba in the south (Jer. 6:20) were part of the Arabian Desert, where water was precious.
The troops of Tema were speaking of Arabs descended from Ishmael. They were nomads. They were here today and gone tomorrow. The troops did not all go in at once. Sheba waited behind.
Job 6:20 "They were confounded because they had hoped; they came thither, and were ashamed."
When they came to the places where they hoped to find water. Finding none were ashamed of their vain hope, and reflected upon themselves for being so foolish as to raise their expectations upon such a groundless conjecture.
"They came thither, and were ashamed": Which is the same thing expressed in different words; and aptly enough describes Job's disappointment in not meeting with that relief and comfort he expected from his friends. To whom he makes application of all this in the following words of (Job 6:21).
Job had looked for friends who loved him, and would stand beside him. He was ashamed of his friends when they did not stand beside him in his sorrow. These caravans came to sell, and were disappointed when their benefactor was no more.
Job 6:21 "For now ye are nothing; ye see [my] casting down, and are afraid."
As the dried-up brook is to the caravan, so are ye to me, namely, a nothing. Ye might as well not be in existence.
"Ye see ... and are afraid": Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.
As far as Job was concerned these so-called friends were nothing in his eyes. They stood against Job for fear they might be incriminated.
Job 6:22 "Did I say, Bring unto me? or, Give a reward for me of your substance?"
"Or, is it because I said? Is this, or what else is the reason why you are afraid of me, or alienated from me?
"Bring unto me": Give me something for my support or relief. Did either my former covetousness or my present necessity make me troublesome or chargeable to you?
"Give a reward for me": Either to the judge before whom I am brought and accused, that he may give a favorable sentence in my behalf; or to the enemy who hath taken me captive. "Or, give a gift for me": I.e. for my use or need. Did I send for you to come and visit me for this end? Nay, did you not come of your own accords? Why then are you thus unmerciful to me? You might at least have given me good and comfortable words, which is the easiest and cheapest part of a friend's work, when I desired and expected nothing else from you.
Job 6:23 "Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty?"
At no time have I called on you to rescue me from a foe.
"Or, Redeem me?" That is, rescue me from the hand of robbers. The meaning is, that he was in no way beholden to them. He had never called on them for assistance; and there was therefore no claim which they could now have to afflict him further by their reflections. There seems to be something peevish in these remarks; and we need not attempt to justify the spirit which dictated them.
The answer to all of this was no. He had not asked for any help at all from them, even though everything had been taken from him. He did not even ask for them to intervene with the Almighty for him. They had come of their own freewill with no comfort for Job in the physical, or in the spiritual sense.
Verses 24-30: "Teach me ... cause me to understand wherein I have erred": Job was not admitting to having sinned. Rather he said to his accusers, "If I've sinned, show me where." The sufferer indicted his friends for insensitivity, and while not claiming sinlessness, he was convinced there was no sin in his life that led directly to such suffering.
Job 6:24 "Teach me, and I will hold my tongue: and cause me to understand wherein I have erred."
"Wherein I have erred" is a call for specific sins to be cited by the friends, perhaps with a note of sarcasm.
Now Job told them if he was wrong about them, he would say no more. He could not understand what he had done to cause their friendship to not mean more to them.
Job 6:25 "How forcible are right words! but what doth your arguing reprove?"
How weighty and impressive are words of truth! Job means that he was accustomed to feel their power, and to admit it on his soul. If their words were such, he would listen to them with profound attention, and in silence. The expression has a proverbial cast.
"But what doth your arguing reprove?" Or rather, what doth the reproof from you reprove? Or what do your reproaches prove? Job professes a readiness to listen to words of truth and wisdom. He complains that the language of reproach used by them was not adapted to instruct his understanding or to benefit his heart. As it was, he did not feel himself convinced, and was likely to derive no advantage from what they said.
Had they spoken truth, he would have gladly listened. They had done nothing to help. They had just given him less hope than he had before they came.
Job 6:26 "Do ye imagine to reprove words, and the speeches of one that is desperate, [which are] as wind?"
"It cannot be your intent to reprove mere words, as mine confessedly are (Job 6:3). And as you seem to count them (Job 6:13). If so, they are hardly worth the trouble bestowed upon them, but might be left to answer themselves."
He wanted to know just exactly what he had done that they knew of, that would have given the impression he was a sinning man. It seems they were not blaming him for his actions, but for his words.
Job 6:27 "Yea, ye overwhelm the fatherless, and ye dig [a pit] for your friend."
"Fatherless" was both a personal lament and a reminder to Job's friends that all of his children had died.
This was a way Job had of expressing their lack of feeling for those in need. They had given him no way out. They had already dug his grave in their thoughts.
Job 6:28 "Now therefore be content, look upon me; for [it is] evident unto you if I lie."
Be pleased either:
"Is evident unto you": You will plainly discover it. A little further consideration and discourse will make it manifest, and I shall readily acknowledge it.
Job was saying they should know in their own hearts that he was telling them the truth.
Job 6:29 "Return, I pray you, let it not be iniquity; yea, return again, my righteousness [is] in it."
From the ill opinion you have of me, and from your hard censures, and entertain other sentiments concerning me. Or it may be, upon these words of Job, his friends might be rising up as usual to take their leave of him, and break off conversation with him. And therefore, he entreats they would return to their seats, and resume the debate, and give a friendly hearing of his case.
"Let it not be iniquity": Either let it not be reckoned an iniquity to return and go on hearing his case. Or he entreats that they would take care not to sin in their anger and resentment against him, nor go on to charge him with iniquity. Or it may be rendered, "there is no iniquity"; that is, it should be found that there was no such iniquity in him as he was charged with. Not that he was free from all sin, which no man is, but from that which his friends judged he was guilty of, hypocrisy.
"Yea, return again": He most earnestly implores them to return and patiently hear him out.
"My righteousness is in it": In the whole of this affair before them, and which was the matter of controversy between them. Meaning, not his justifying righteousness before God, but the righteousness of his cause before men. He doubted not, but when things were thoroughly searched into, that his righteousness would be as clear as the light, and his judgment as the noonday. That he should appear to be a righteous man, and his cause a just one; and should stand acquitted and free from all charges and imputations.
It is as if Job was telling them to start all over again and examine this. They would find that this was not because of any iniquity in Job's life. Job reminded them that he had lived righteously before the LORD. If they had taken the time to check all of this out before they started their criticism, they would have known he had done nothing to deserve this.
Job 6:30 "Is there iniquity in my tongue? Cannot my taste discern perverse things?"
Consider, if there be any iniquity or untruth in what I have already said, or shall further speak? Have I hereto uttered anything that is faulty?
"Cannot my taste discern perverse things": That is, my understanding which judges of words and actions, as the palate does of meats. I hope it is not so corrupted but that I can discern what is bad, even though spoken by myself.
Job Chapter 6 Questions
Verses 1-21: After having directed his words at his friends in chapter 6, Job then directed them at God. Throughout this section he used words and arguments that sounded much like Solomon in Ecclesiastes, i.e., "labor, vanity, trouble and breath."
"Appointed time" has a general meaning here (14:14; Isa. 40:2), but typically refers to military duty or a hired laborer. Job's service to God now seemed like a repetitive, joyless activity. Nothing comforted him, nothing assured him.
In verses 1-10: "Like the days of a hireling?" He felt like a slave under tyranny of his master, longing for relief and reward (verses 1-2); he was sleepless (verses 3-4); he was loathsome because of worms and scabs, dried filth, and new running sores (verse 5); he was like a weaver's shuttle, tossed back and forth (verse 6); he was like a breath or cloud that comes and goes on its way to death (verses 7-10). In this discourse, Job attempted to reconcile in his own mind what God was doing.
Job 7:1 "[Is there] not an appointed time to man upon earth? [are not] his days also like the days of a hireling?"
Job now turns to God to continue his lament.
We know that it is God who determines how long each of us lives. He allots the amount of time He gives us to accomplish the things we have been assigned to do as well. A hireling is someone who is hired to do a specific job.
Job 7:2 "As a servant earnestly desireth the shadow, and as a hireling looketh for [the reward of] his work:"
The shadow, i.e. the sun-set, or the night, the time allotted for his rest and repose (Psalm 104:23).
The reward of his work, Hebrew his work; which is often put for the reward of it (as Lev. 19:13; Isa. 40:10; 49:4). Or the end of his work.
The servant was waiting until nightfall to rest. The hireling was waiting until payday. He was waiting to be paid for the work that was finished.
Verses 3-4: Months of vanity": indicates the length of Job's suffering. In addition to physical distress, he also suffered with insomnia (Psalm 39:4).
Job 7:3 "So am I made to possess months of vanity, and wearisome nights are appointed to me."
This so respects not so much the desire and expectation of a hired servant (which is expressed Job 7:2), as the ground and reason of it, which is plainly implied. To wit, his hard toil and service, which makes him thirst after rest.
"I am made to possess": God, by his sovereign power and providence, hath given me this as my lot and inheritance.
"Months": So he calls them rather than days, to note either the irksomeness or tediousness of his affliction, whereby every day seemed a month to him. Or their length and continuance, which, as some infer from here, had now been upon him some months.
"Of vanity": Empty and unsatisfying, or false and deceitful, not giving me that ease and rest which they promised me, and I expected.
"Wearisome nights": He mentions nights, because that is the saddest time for sick and miserable people. The darkness and solitude of the night being of themselves uncomfortable, and giving them more opportunity for solemn and sorrowful thoughts and reflections upon their own miseries.
The months of vanity were speaking of months that accomplished nothing. The wearisome nights were speaking of pain and suffering that seems to be magnified at night.
Job 7:4 "When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day."
To get some rest and sleep. The night in Hebrew, the evening; the part put for the whole (as it is Genesis 1:5).
"To and fro": From side to side in the bed, as men in grievous pains of the body or anxiety of mind often do.
"Unto the dawning of the day": So this Hebrew word is used also (1 Sam. 30:17; Psalm 119:147).
Job was speaking of the nights that seemed never to end. He tossed all night long.
Job 7:5 "My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome."
Which were bred out of his corrupted flesh and sores, and which it seems, covered him all over like a garment.
"And clods of dust": The dust of the earth on which he lay.
My skin is broken": By ulcers breaking out in all parts of it.
His skin was so infected, that worms were in the sores. This was speaking of the disease being so bad that the sores ran with puss. His sores were so terrible that he had begun to hate his own flesh.
Verses 6-10: The metaphors here convey life's transience, paralleling language that is found in the Psalms (Psalms 39:4-6; 62:9; 89:47-48; 144:3-4). While such realities drove the psalmist to God, Job spoke as one without hope.
Job 7:6 "My days are swifter than a weaver's shuttle, and are spent without hope."
My days are swifter than a weaver's shuttle. Which passes in a moment from one side of the web to the other. So the time of my life hastens to a period; and therefore vain are those hopes which you would give me of a restoration to my former prosperity in this world.
"And are spent without hope": Of enjoying any good day here.
The weaver's shuttle moves rapidly. This was saying, that looking back over his life seemed like it passed in a hurry. In comparison to his long weary nights, his days were long. One day brought no more hope of a cure for his disease than the day before.
Job 7:7 "O remember that my life [is] wind: mine eye shall no more see good."
Or, "breath"; Man's life is in his breath, and that breath is in his nostrils, and therefore not to be accounted of, or depended on. Man appears by this to be a poor frail creature, whose life, with respect to himself, is very precarious and uncertain. It is but as a "vapor", an air bubble, full of wind, easily broken and dissipated, and soon vanishes away. It is like the "wind", noisy and blusterous, full of stir and tumult, and, like that, swiftly passes and sweeps away, and returns not again.
This is an address to God; and so some supply it, "O God", or "O Lord, remember", etc. Not that forgetfulness is in God, or that he needs to be reminded of anything; but he may seem to forget the frailty of man when he lays his hand heavily on him. And may be said to be mindful of it when he mercifully takes it off. What Job here prays for, the Lord often does, as he did with respect to the Israelites (Psalm 78:39).
"Mine eye shall no more see good": Meaning not spiritual and eternal good, here and hereafter. He knew he should, after this life, see his living Redeemer even with the eyes of his body, when raised again. That he should see him as he is, not through a glass, darkly, but face to face, in all his glory. And that for himself, and not another, and even see and enjoy things he had never seen before. But his sense is, that he should see or enjoy no more temporal good. Either in this world, being without hope of any, or in the grave, whither he was going and would shortly be. And therefore entreats that some mercy might be shown him while he lived; to which sense the following words incline in the next verse.
The wind comes and goes no one knows where. His days were like that also. He did not know when this would all end. He did not know where this was leading. He was full of despair and believed that all of his good times were over.
Job 7:8 "The eye of him that hath seen me shall see me no [more]: thine eyes [are] upon me, and I [am] not."
That is, I shall go down to the grave, and be no more seen upon earth. Neither friend nor enemy shall behold me after that.
"Thine eyes": God's eyes. God still sees him and watches him; this is a certain consolation; but will it last?
"Are upon me, and I am not": I am on the point of disappearing. Even now I scarcely exist.
Job felt that he was near death. When death came and they put him in the grave, he would not be seen again on the earth.
Job 7:9 "[As] the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no [more]."
Being dissolved by the heat of the sun.
"And vanisheth away": Never to return again.
"So he that goeth down to the grave shall come up no more": Never until the general resurrection. When you see a cloud, which looked great, as if it would eclipse the sun, suddenly dispersing and disappearing, say: Just such a thing is the life of man, a vapor that appears for a while and then vanisheth away. He shall return no more to his house. He shall no more be seen and known in his former habitation. It concerns us to secure a better place when we die: for this will own us no more.
Clouds appear for a moment in time, and then suddenly vanish away. Job believed his life was the same way. He had no hope of living again upon this earth.
Job 7:10 "He shall return no more to his house, neither shall his place know him any more."
In a literal sense, built or hired by him, or however in which he dwelt. And if a good man, he will have no desire to return to that any more, having a better house, a house not made with hands, eternal in the heavens. Or in a figurative sense, either his body, the earthly house of his tabernacle, a house of clay, which has its foundation in the dust. To this he shall not return until the resurrection, when it will be rebuilt, and fitted up for the better reception and accommodation of him. Or else his family, to whom he shall not come back again, to have any concern with them in domestic affairs. Or in part of the business of life, as David said of his child when dead, "I shall go to him, but he shall not return to me" (2 Sam. 12:23).
"Neither shall his place know him any more": The place of his office, or rather of his habitation. His dwelling house, his farms and his fields, his estates and possessions, he shall no more know. They shall not own, and acknowledge him as their master, proprietor, and possessor, these, coming at his death go into other hands, who now are regarded as such. Or the inhabitants of the place, country, city, town, village, or house in which he lived, shall know him any more. No more being seen among them, he will soon be forgotten; out of sight, out of mind.
This is true of all who die upon the earth. The house you lived in will be inhabited by the next generation. You will have no need for it anymore.
Verses 11-21: Job now turned his lament toward God, with questions that centered on his prolonged misery. If Job's life was a breath that would inevitably expire one day (James 4:14), why did God bother guarding him like some monster of the "sea"? Why not train His eye elsewhere and let Job pass away?
Job 7:11 "Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul."
"Therefore": On the basis of all he had said (in verses 1-10), he felt he had a right to express his complaint.
Job had decided that since his life seemed to be so hopeless, he would complain. He had not previously revealed his bitter feelings. Now he would open up and reveal the hurt that he felt.
Job 7:12 "[Am] I a sea, or a whale, that thou settest a watch over me?"
"Sea or a whale": The sea and the whale are two threatening forces that must be watched or curbed due to their destructive force. Job was not like that.
Job is saying, "Is it so needful to watch me as you would watch a threatening sea monster?"
Job was not an animal, or a sea that had no control over their lives. He was a man with feelings. He was restrained as if he had no thoughts or feelings. He felt as if God had forgotten him.
Verses 13-16: The agony Job experienced was constant. He could barely sleep, yet when he did, he was haunted by nightmares he believed came from God. Hence, Job pled with God to "let me alone" so death could bring relief.
Verses 13-14: Even when he slept, he had terrifying dreams so that he longed for death (verses 15-16).
Job 7:13 "When I say, My bed shall comfort me, my couch shall ease my complaint;"
When he thought within himself that he would lie down upon his bed and try to get a little sleep, which might comfort and refresh him, and which he promised himself he should obtain by this means. As he had formerly experienced.
"My couch shall ease my complaint": He concluded, that by lying down upon his couch, and falling asleep, it would give some ease of body and mind. That his body would, at least, for some time be free from pain, and his mind composed and should cease from complaining for a while. Which interval would be a relief to him, and of considerable service.
Job 7:14 "Then thou scarest me with dreams, and terrifiest me through visions:"
This is an address to God. He regarded him as the source of his sorrows, and he expresses his sense of this in language indeed very beautiful, but far from reverence.
"And terrifiest me through visions": (See the notes at Job 4:13). This refers to the visions of the fancy, or to frightful appearances in the night. The belief of such night-visions was common in the early ages, and Job regarded them as under the direction of God, and as being designed to alarm him.
In the past, he had lain down at night and found peace and rest in his own bed. The sickness in his body would not even allow him to rest when he lay down for the night. He had bad dreams that tormented him, even in his sleep. His visions were even of evil things.
Job 7:15 "So that my soul chooseth strangling, [and] death rather than my life."
Not to strangle himself, as Ahithophel did, or to be strangled by others, this being a kind of death inflicted on capital offenders. But rather, as Mr. Broughton renders it, "to be choked to death" by any distemper and disease, as some are of a suffocating nature, as a catarrh, quinsy, etc. and kill in that way. And indeed, death in whatsoever way is the stopping of a man's breath; and it was death that Job chose, let it be in what way it would, whether natural or violent. So weary was he of life through his sore and heavy afflictions.
"And death rather than my life": Or, "than my bones"; which are the more solid parts of the body, and the support of it, and are put for the whole and the life thereof. Or than these bones of his, which were full of strong pain, and which had nothing but skin upon them, and that was broken and covered with worms, rottenness, and dust. The Vulgate Latin version renders it, "and my bones death". That is, desired and chose death, being so full of pain (see Psalm 35:10).
He did not desire to live in this tormented state. Strangling was thought of as a disgraceful way of dying, but he would have even preferred that to living in this torment.
Job 7:16 "I loathe [it]; I would not live always: let me alone; for my days [are] vanity."
The word for "vanity" is the same word often translated "meaningless" or "futile" in Ecclesiastes. Scripture often used it to depict the transience of life (Eccl. 1:2-4).
Man does not live in this body forever. Job wanted to know why he could not just die now and cut the time short.
Verses 17-19: The language in these verses resembles that of (Psalm 8:4), except that Job associates God's excessive attention with testing. Despite Job's feelings of worthlessness, he felt that even in the trivial things of life, God would not allow him one moment of peace "till I swallow down my spittle":
Verses 17-18: Why is he so important, Job wonders, that God would spend all this attention on him? Why did God cause all this misery to one so insignificant as he?
Job 7:17 "What [is] man, that thou shouldest magnify him? And that thou shouldest set thine heart upon him?"
What is there in that poor, mean creature called man, miserable man, which can induce thee to take any notice of him, or to make such account of him? Man is not worthy of thy favor, and he is below thy anger. It is too great a condescension in thee, and too great an honor done to man, that thou should contend with him, and draw forth all thy forces against him, as if he were a fit match for thee. Therefore do not, O Lord, dishonor thyself or magnify me.
"And that thou shouldest set thine heart upon him?" Should concern thyself so much about him, as though he were a creature of great dignity and worth, or were near and dear to thee.
At this point, Job did not have much regard for his own self. He could not imagine why God would love so wretched a creature as himself. Job was saying that man was so useless that he could not imagine why God would elevate him to be made in the image of God.
Job 7:18 "And [that] thou shouldest visit him every morning, [and] try him every moment?"
That is, for the purpose of inflicting pain. This language Job intends undoubtedly to be applicable to himself, and he asks with impatience why God should take a pleasure in visiting with suffering each returning day a creature like him?
"Every morning": Why is there no intermission even for a day? Why does not God allow one morning, or one moment, to pass without inflicting pain on a creature so feeble and so frail?
"And try him": Or, prove him; to wit, by afflictions.
"Every moment": Constantly; without intermission.
Job was feeling that he had fallen short of the expectations of God. Job was saying that man was under the eye of God every moment of every day. It seems that any weakness in man is tried. It is as if man is under inspection constantly. I think the problem is, that Job had examined his past actions and could not find what he had done wrong. He actually thought that he had forgotten some sin he had committed, and that God was holding him responsible for that sin.
Job 7:19 "How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?"
"Till I swallow down my spittle": This strange statement was an Arabic proverb, indicating a brief moment. Job was asking for a moment "to catch his breath," or in the case of the proverb, "swallow my spittle."
Job was asking God not to examine him every moment of every day. He did not want God to leave him. He just wanted God to not examine him quite as closely.
Job 7:20 "I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?"
"I have sinned" is better as, "If I have sinned."
Job realized that he had been singled out to mark. God had not revealed to him the challenge Satan had put before Him pertaining to Job. Notice Job did not say what his sin was, because he did not know what the sin was. It is as if he was saying, "If I have sinned, I am sorry". I cannot go back and change the past. He was a burden to himself.
Job 7:21 "And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I [shall] not [be]."
Seeing thou art so gracious to others, so ready to preserve and forgive them. Why may not I hope for the same favor from thee?
"For now shall I sleep in the dust": If thou dost not speedily help me it will be too late, I shall be dead. And so incapable of receiving those blessings which thou art accustomed to give to men in the land of the living;
"And thou shalt seek me in the morning, but I shall not be": When thou shalt diligently seek for me that thou mayest show favor to me, thou wilt find that I am dead and gone, and so will lose the opportunity of doing it. Help therefore speedily. The consideration of this, that we must shortly die, and perhaps may die suddenly, should make us all very solicitous to get our sins pardoned, and our iniquities taken away.
Job was sure death was near. He wanted God to forgive him so that he could rest in peace when he died. Job knew that if he did sin, which he was not sure he did, God is a forgiving God. Job was saying that God would stop this chastisement sometime, but he would probably, already be dead when He did stop it. This was a man in great despair.
Job Chapter 7 Questions
Verses 1-22: The second friendly accuser, Bildad, now offered his wisdom to Job. Bildad, also absolutely certain that Job had sinned and should repent, was ruthless in the charges he raised against God's servant (see Job chapters 18 and 25 for Bildad's other speeches).
Verses 1-4 Bildad wastes no time getting to the heart of his argument: Job is full of hot air ("like a strong wind," verse 2). If Job is to be exonerated, then God would be unjust, and that cannot be (verse 3). Job's children must have sinned to incur divine judgment (verse 4).
Job 8:1 "Then answered Bildad the Shuhite, and said,"
This was the second of Job's friends that came to visit him (Job 2:11). And is mentioned next to Eliphaz there, and takes his turn in this controversy in the same side. Which no doubt was agreed upon among themselves, as well as the part each should bear, and the general sentiment they should pursue, which was the same in them all. Some have observed, that Job's friends were like the messengers that brought him the tidings of his losses, before one had done speaking another came. And so as soon as one of his friends had delivered his discourse, and before Job could well finish his reply, up starts another to charge him afresh, as Bildad did here.
In verses 2-7 Bildad accused Job of defending
his innocence with a lot of hot air and
reasoned that Job's circumstances were God's
judgment on his sins and those of his family.
Again, this is logical, based on the principle
that God punishes sin, but it failed to account
for the mystery of the heavenly debate between
God and Satan (see chapters 1 and 2). He was
sure something was wrong in Job's relationship
with God, thus his call for repentance, with
the confidence that when Job repented he would
be blessed (verses 6 and 7).
Verses 2-3: Job, in a state of deep sorrow (6:3, 26), spoke honestly about the agony of his losses. But because Bildad misunderstood the complexity of the circumstances, unaware that God was allowing a righteous man to suffer, he rushed to judgment.
Job 8:2 "How long wilt thou speak these [things]? and [how long shall] the words of thy mouth [be like] a strong wind?"
Rather than offering religious platitudes as Eliphaz had done, "Bildad", a coldly intellectual debater who saw life in black and white, coarsely attacked Job's character. Contending that Job was a windbag, "words ... like a strong wind": trying to justify himself before God. Bildad believed he was positioned to defend God.
It appears that Bildad, the second friend, spoke very bluntly to Job. He was probably a little younger than Eliphaz and less experienced. He spoke strongly and disrespectfully to Job. He spoke of the words of Job, as being pushy and forcing their way like a strong wind would.
Job 8:3 "Doth God pervert judgment? or doth the Almighty pervert justice?"
"Almighty pervert justice": Bildad took Job's claims for innocence and applied them to his simplistic notion of retribution. He concluded that Job was accusing God of injustice when God must be meting out justice to Job. Job tried to avoid outright accusations of this sort, but the evidence led Bildad to this conclusion because he had no knowledge of the heavenly facts.
Bildad's first speech focuses on God's justice, saying that since Yahweh cannot undermine ("Pervert justice"), the judgment on Job and his sons and daughters must have been deserved.
Of course the answer to this was no. This younger friend seemed to accuse Job of saying that God's judgement was unfair. God does justice at all times. He is fair in all His dealings with men.
Verses 4-7: Bildad also believed the principle of retribution was at work (see note on 4:7-11), except he asserted that the sin of Job's children caused God to "cast them away" to their deaths. According to him, prosperity was only a prayer away "seek unto God ... make thy supplication").
Job 8:4 "If thy children have sinned against him, and he have cast them away for their transgression;"
Bildad assumes this absolutely; Eliphaz had only hinted at it (Job 10:4). Both presume to know what could be known only to the Searcher of hearts.
"And he have cast them away for their transgression": Literally, and he have delivered them into the hand of their transgressions; abandoned them, that is, to the consequences of their wrong-doing. The allusion is, of course, to the fact recorded in (Job 1:19), when the house fell on the children.
Bildad accused Job's children of sinning so greatly against God that He disposed of them. He was bluntly judging them, and also calling their death a punishment from God.
Job 8:5 "If thou wouldest seek unto God betimes, and make thy supplication to the Almighty;"
Bildad saw in the fate of Job's children not only proof that they had sinned but that their sin was deadly. He saw in Job's afflictions proof equally decisive that he had sinned. But the fact that he was still spared, however severe his afflictions, gave a different complexion to his sin, and also suggested a different meaning for his afflictions. They were chastisements meant for his good, and Bildad is enabled to hope the best for Job, if he will rightly take his trials to heart.
"And make thy supplication to the Almighty": Not pleading any merit of his own, as deserving of any blessing on account of what he had done. But ask what he should as a favor, as a free gift, in a way of grace and mercy, as the word signifies.
This brazen friend was even accusing Job of not praying to God. He was actually saying that Job had not cried out to the Almighty. His accusations of course, were not true. Job had even scolded his wife for suggesting that he curse God and die. Job had submitted himself to the LORD immediately and completely, as soon as he heard of his children's death.
Job 8:6 "If thou [wert] pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous."
That is, of a sincere heart and blameless life toward God and men.
"Surely now he would awake for thee": He would raise, or stir up himself. Thus David prays, using the same word, Stir up thyself, and awake to my judgment.
"And make the habitation of thy righteousness prosperous": He would certainly have a regard to thee, and restore the concerns of thy house and family to their former splendor. He says the habitation of thy righteousness, to signify that if it were such, and he would manage his affairs with righteousness and not wrongfully, God would prosper him accordingly. And perhaps also to intimate, that because he had not prospered they had cause to suspect that he had acquired his property by fraud and oppression.
This friend had made up his mind that all of this calamity had come upon Job for his sins. He told Job if he were a righteous man, God would have already heard him and come to his rescue. This same teaching has sprung up again in our day. We hear some ministers say that if you are in right standing with God, you will automatically be prosperous. This was not true for righteous Job, and is not true for many saints of our day as well. God does prosper some of His children, but not all of them.
Job 8:7 "Though thy beginning was small, yet thy latter end should greatly increase."
In fact, this was Job's outcome (compare 42:10-17), not because Job repented of some specific sin, but because he humbled himself before the sovereign, inscrutable will of God.
Job was now reduced to near nothing. If God did decide to bless him, He could greatly increase Job again. I do not believe this friend of Job believed that God would do this for Job. He felt as if Job deserved all of the punishment he had endured.
Verses 8-10: Here Bildad appealed to past authorities, godly ancestors who taught the same principle, that where there is suffering, there must be sin. So, he had history as a witness to his misjudgment.
Tradition is not necessarily correct. The past is supposed to be a rudder to guide a person, not an anchor to hold him or her down.
Job 8:8 "For inquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:"
"Inquire ... of the former age": Bildad seems to be basing his case on wisdom tradition, unlike Eliphaz who appealed to experience.
His advice to Job was that he should search through the past history for an answer to this dilemma. His fathers, or grandfathers, might have had a similar problem. It appears from this, that there had been some kind of records kept prior to Job's lifetime.
Job 8:9 "(For we [are but of] yesterday, and know nothing, because our days upon earth [are] a shadow:)"
"We," i.e. "of the present generation, old men though we may be, are but of yesterday. Our experience is as nothing compared with the long, long experience of the past centuries, wherein the men of old "stored wisdom with each studious year". Not like ourselves, hurried and pressed by the shortness of the term to which life is now reduced. But having ample time for reflection and consideration in their long lives of five, six, seven, centuries (Gen. 11:10-17). Which enabled them to give their attention to everything in its turn, and to exhaust all the experiences that human life has to offer.
"And know nothing": I.e. comparatively. Sir Isaac Newton said that he felt like a child gathering shells upon the seashore, while the great ocean of truth lay unexplored before him.
"Because our days upon earth are a shadow": (Compare Job 14:2; Psalm 102:11; Isa. 40:6). So brief and fleeting that they can scarcely be called a reality.
Life on earth is short-lived. The moment in time is so short, that it would be difficult to learn much from it. In times of old, the people lived hundreds of years and experienced many more things. Their lives can be of use to us as a teacher.
Job 8:10 "Shall not they teach thee, [and] tell thee, and utter words out of their heart?"
Assuredly they will inform thee that it is as we say.
"And utter words out of their heart": Not partially, but sincerely, speaking their inward thoughts. Not rashly, but from deep consideration; not by hearsay from others, but their own knowledge and experience.
Job's friend believed that he had made errors that could have been avoided, had he studied his ancestors.
Verses 11-19: He further supported his simple logic of cause and effect by illustrations from nature. Again, he accused Job of sin, but surely he had forgotten God as well (verse 13).
While God does use nature to communicate and teach, Bildad's attempt to sermonize was insensitive, for the cause of Job's every problem was not a hypocritical relationship with God. Pious platitudes and spiritualizing only cause further damage. True friends seek to understand rather that condemn.
Job 8:11 "Can the rush grow up without mire? can the flag grow without water?"
No, at least not long, or so as to lift up his head on high, as the word signifies. The rush or bulrush, which seems to be meant, delights in watery places, and has its name in Hebrew from its absorbing or drinking up water. It grows in moist and watery clay, or in marshy places, which Jarchi says is the sense of the word here used. The Septuagint understands it of the "paper reed", which, as Pliny observes, grows in the marshy places of Egypt, and by the still waters of the river Nile.
"Can the flag grow without water?" Or "the sedge"; which usually grows in moist places, and on the banks of rivers. This unless in such places, or if without water, cannot grow long, or make any very large increase, or come to maturity. So some render it, "if the rush should grow up without" etc.
The rush here was speaking of the papyrus which grew in the very wet mire of a lake or river. The flag was a water plant as well. When the water was gone, both of them would die. In a spiritual sense, this is telling Job to draw water from his roots. Water in this particular sense, would be the Word of God.
Job 8:12 "Whilst it [is] yet in his greenness, [and] not cut down, it withereth before any [other] herb."
It grows and flourishes in a rich greenness up to a certain point; if no one touches it. But the water fails from the root, and it fades, collapses, and is gone.
"It withereth before any other herb": The ground may be all green around it with ordinary grass and other herbs, since they only need a little moisture, but the water-plant will collapse unless it has its full supply.
This was speaking of a time when it had grown to its greatest height. When the land dried up where it was planted, it quickly died. At the peak of the greatness of Job, this terrible calamity had come.
Job 8:13 "So [are] the paths of all that forget God; and the hypocrite's hope shall perish:"
So do those proceed on their way by whom God has been forgotten. They spring up in apparent strength and lusty force. They flourish for a brief space; then, untouched by man's hand, they suddenly fade, fall, and disappear, before the mass of their contemporaries. Job is, of course, glanced at in the expression, "all that forget God," though it is the last thing that he had done.
"And the hypocrite's hope shall perish": Or, the hope of the ungodly man shall perish (compare Job 13:16; 15:34; 17:8).
This is a true statement, but did not apply to Job. Job had not forgotten God. He was not a hypocrite. His troubles had come because he loved God.
Job 8:14 "Whose hope shall be cut off, and whose trust [shall be] a spider's web."
That is, whose wealth and outward glory, which is the foundation and matter of his hope, shall be suddenly and violently taken away from him. Or, as the Hebrew may be translated: whose hope shall be irksome or tedious to him, by the succession of earliest expectations and great disappointments.
"Whose trust shall be a spider's web": Which though it be formed with great art and industry, and may do much mischief to others. Yet is most slender and feeble, and easily swept down, or pulled in pieces, and unable to defend the spider that made it. The application is obvious.
This friend did not truly know Job. He had judged Job without any evidence of any of this. It appears to the natural eye, that Job's hope was cut off. A spider builds a web to trap its prey. This was a terrible statement to make about Job.
Job 8:15 "He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure."
He shall trust to the multitude and strength of his children and servants, and to his wealth, all which come under the name of a man's house in Scripture.
"But it shall not stand": That is, not be able to uphold itself, nor him that trusted to it.
"He shall hold it fast": Or, he shall take fast hold of it to strengthen and uphold himself by it. But his web, that refuge of lies, will be swept away, and be crushed in it. Or, by holding it fast, may be meant, that he shall endeavor to support his house by strong alliances, but it will be to no purpose.
"But it shall not endure": Gold perishes, riches come to nought, wealth is no enduring substance, nor is a man's righteousness lasting. Only Christ's righteousness is everlasting. True grace endures to eternal and issues in it; but external gifts, speculative and rational knowledge, and a mere profession of religion, fail, cease, and vanish away.
He was accusing Job of building upon something besides the Rock of God. He was actually accusing Job of building on shifting sand. Everyone around Job had a negative reason for his trouble. Job knew this was not true.
Job 8:16 "He [is] green before the sun, and his branch shooteth forth in his garden."
Bildad here introduces a third and more elaborate simile. The hypocrite, or ungodly man (verse 13), is as a gourd (Jonah 4:6). Or other rapidly growing plant, which shoots forth at sunrise with a wealth of greenery, spreading itself over a whole garden, and even sending forth its sprays and tendrils beyond it (compare Gen. 49:22). Lovely to look at, and full, apparently, of life and vigor.
"And his branch shooteth forth in his garden": Rather, over his garden or beyond his garden.
Again, he was speaking of the prosperity of Job, which was well known by everyone. He was prospering in every way.
Job 8:17 "His roots are wrapped about the heap, [and] seeth the place of stones."
The heap of stones where the tree stands. It strikes its roots among them, and implicates and twists them about them, and secures itself and grows up notwithstanding them. And this expresses the seeming stable state and condition of hypocrites for a season, who not only flourish, but seem to take root; and who maintain their ground amidst some difficulties. This fitly agrees with and describes such hearers of the word, and professors of religion, comparable to the seed sown on stony ground (Matt. 13:5).
"And seeth the place of stones": Or, "the house of stones"; a house built of stones, high and stately. Yet this tree rises higher than that, overtops and overlooks it; and is represented as viewing it thoroughly, or looking down upon it, and all around it, being so high and so spreading. The Targum renders it, implicates the house of stones. But this seems to be designed in the former clause: all this suits very well with good men, whose "roots are wrapped about the fountain". As the words may be rendered; about the love of God, in which they are rooted and grounded, and are like trees planted by rivers of water, the river of divine love, which refreshes, revives, and makes them fruitful. And about Christ, the fountain of gardens and well of living waters; in whom they are rooted and built up, increase, flourish, and are established. And though they are among stones, and attended with many difficulties, yet they abide and surmount all; believe in hope against hope, and see and enjoy. Yea, even dwell in the house of stones, the church of God, built on a rock, against which the gates of hell cannot prevail.
The water that fed the plant in the verse above, was coming from the stones like a spring does. It appears the plant had wrapped around the rock to ensure itself of the life-giving water.
Job 8:18 "If he destroy him from his place, then [it] shall deny him, [saying], I have not seen thee."
Either God, who is the Savior of good men, and the Destroyer of the wicked; or the owner; or any other man. For this is an indefinite speech, and may be taken passively and impersonally; which is very common in the holy text and language.
"From his place": in which he was planted.
"Then it": I.e. the place; to which denying him and seeing him are here ascribed figuratively, as we have often seen.
"I have not seen thee": I.e., I do not know nor remember that I was ever planted here. He shall be so utterly crushed and destroyed, that there shall be no footstep, nor name, nor memorial of him left there.
This was speaking of the sudden calamity that came upon Job, just as this plant was suddenly uprooted.
Job 8:19 "Behold, this [is] the joy of his way, and out of the earth shall others grow."
Bitter irony. The hypocrite boasts of joy. This then is his "joy" at the last.
"And out of the earth": Others immediately, who take the place of the man thus punished; not godly men (Matt. 3:9). For the place of the weeds is among stones, where the gardener wishes no plants.
"And out of the earth shall others grow": A fresh crop of weeds always springs up in the place of those torn up. As there is no end of hypocrites on the earth.
Each plant lives for a short time, and then another takes its place. That was what Job's friend was saying here. Job would be replaced by another.
Verses 20-22: Bildad held out the possibility of restoration to Job, but it must have been cold comfort after the wave of insults (Psalms 35:26; 109:29).
Job 8:20 "Behold, God will not cast away a perfect [man], neither will he help the evil doers:"
"God will not cast away a perfect man": This comment contains a veiled offer of hope. Job could laugh again but he must take steps to become blameless. But Bildad, like Job, was unaware of the dialogue between the Sovereign Judge and the Accuser in the opening chapters of the book and unaware that God had already pronounced Job "blameless" twice to heavenly beings (1:8; 2:3), as had the writer (1:1; compare Psalms 1:6; 126:2; 132:18).
Job 8:21 "Till he fill thy mouth with laughing, and thy lips with rejoicing."
This is very elliptical. The full phrase would be, "God will not cast away a perfect man. Therefore, if thou be such, he will not cast away thee, till he fill thy mouth with laughter, and thy lips with rejoicing," or "with shouting for joy."
Job was just and upright. Bildad had no way of knowing that Job was anything but an upright man. Bildad had judged Job severely and unjustly. In that sense, Bildad was an evildoer. He was stating in the verse above, if Job was a righteous man, God would not cast him away. God would fill his mouth with laughing, and his lips would rejoice.
Job 8:22 "They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought."
The Chaldeans and Sabeans, who had plundered him of his substance, when they should see him restored to his former prosperity, beyond all hope and expectation. And themselves liable to his resentment, and under the displeasure of Providence: the phrase denotes utter confusion, and such as is visible as the clothes upon a man's back (see Psalm 132:18).
"And the dwelling place of the wicked shall come to naught": Or, "shall not be"; shall be no more. Be utterly destroyed, and no more built up again. Even such dwelling places they fancied would continue for ever, and perpetuate their names to the latest posterity. But the curse of God being in them, and upon them, they come to nothing, and are no more. Thus ends Bildad's speech; Job's answer to it follows.
Bildad was speaking judgement upon the friends of Job in this. These friends included him. They had hated Job without a cause. This shame would not be long in coming. Judging others was a dangerous thing to do, especially a righteous man such as Job.
Job Chapter 8 Questions
Verses 9:1-10:22: Job did not so much respond to Bildad as to God. Here, he introduces a new theme, his need for a "mediator" to stand before Yahweh to plead his case. Job wanted an occasion to speak to God about the injustice of his suffering.
Job, in a mood of deep despair, responded to Bildad's accusations with arguments surrounding God's nature, also raised by Bildad, and started to rationalize something about which he would later admit he knew dangerously little. Job concluded that God is holy, wise, and strong (verses 4-10); but he wondered if He is fair (verse 22), and why He wouldn't make Himself known to him. Before the mighty God, Job felt only despair. If God is not fair, all is hopeless, he thought.
From verses 9:1-35: As Job expressed his sense of futility about finding vindication (though I were righteous), before almighty God, he revealed something deeper. Job could not dispute with God; he could not discern God's ways; and now he was unsure whether he could depend on God.
Job 9:1 "Then Job answered and said,"
Without taking notice of Bildad's harsh expressions and severe censures, or his unfriendliness to him. He enters directly into the argument, grants some things, confutes others, and defends himself and his conduct.
Verses 2-15: The "sea" was viewed as a force of evil in the ancient world (38:8-11), and the "Stars" were objects of worship for some. Job realized that the greatness and wisdom by which God created the world were the very things that would prevent any mere mortal from winning a case against Him (Psalm 104:2-3; Isa. 40:22).
Job 9:2 "I know [it is] so of a truth: but how should man be just with God?"
That God does not "pervert justice" (Job 8:3). But (even though I be sure of being in the right), how can a mere man assert his right, "be just" with God. The Gospel answers (Rom. 3:26).
Job was agreeing that a righteous man generally would not face these problems. We must remember in all of this, that God did not forewarn Job of the challenge of Satan. It would not have had the impact on the angels and even on us, if Job had endured these hardships, because he knew God would restore him at the end. The thing that made Job's stand for God so powerful, was the fact that he did not know. Job had made a humble statement "how should a man be just with God?" Job was saying that man was not perfect. He had attempted to live perfectly before God, and it appeared to him at this point that he must have failed in some way.
Job 9:3 "If he will contend with him, he cannot answer him one of a thousand."
"Contend with Him": Job referred to disputing one's innocence or guilt before God as a useless endeavor. Psalm 130:3 illustrates the point, "if thou ... shouldest mark iniquities (keep record of sin) ... who shall stand (innocently in judgment)?"
Job complains that one cannot argue with an infinite God about justice; God could ask a thousand unanswerable questions.
If a man would be so foolish as to try to contend with God, the man would not be able to answer one of a thousand things that God would ask.
Job 9:4 "[He is] wise in heart, and mighty in strength: who hath hardened [himself] against him, and hath prospered?"
He is infinitely wise, and searches all men's hearts and ways, and discovers a multitude of sins, which men's short-sighted eyes cannot see. And therefore can charge them with innumerable evils, of which they thought themselves innocent, and sees far more malignity than men can discern in their sins.
"Mighty in strength": So that, whether men contend with God by wisdom or by strength, God will be conqueror.
"Who hath hardened himself": Obstinately contended with him. The devil promised himself that Job, in the day of his affliction, would curse and speak ill of God. But, instead of that, he sets himself to honor God and speak highly of him. As ill pained as he is, and as much as he is taken up with his own miseries, when he has occasion to mention the wisdom and power of God, he forgets his complaints, and expatiates, with a flood of eloquence, on that glorious subject.
"And hath prospered?" Job fully admits the wisdom of all that Eliphaz (Job 4:17), and Bildad (Job 8:3-6), have said, or hinted, with respect to his inability wholly to justify himself. No one has ever taken this line of absolute self-justification, and prospered.
Who is man that he should contend with God? God is all powerful. He is the source of all strength. He is Wisdom to the utmost. No man who hardens his heart against God could ever prosper.
Job 9:5 "Which removeth the mountains, and they know not: which overturneth them in his anger."
In order to show how vain it was to contend with God, Job refers to some exhibitions of his power and greatness. The "removal of the mountains" here denotes the changes which occur in earthquakes and other violent convulsions of nature. This illustration of the power of God is often referred to in the Scriptures (compare Judges 5:5; 1 Kings 19:11; Psalms 65:6; 114:4; 144:5; Isa. 40:12; Jer. 4:24).
"And they know not": This is evidently a Hebraism, meaning suddenly, or unexpectedly. He does it, as it were, before they are aware of it. "Let destruction come upon him at unawares," or, as it is in the Hebrew and in the margin, "which he knoweth not of."
"Which overturneth them in his anger": As if he were enraged. There could scarcely be any more terrific exhibition of the wrath of God than the sudden and tremendous violence of an earthquake.
The main thing we must see in this verse through verse 13, is that God is in total control of all the elements of the earth. Not only must we know that he is in control, but we must notice that Job knew this and he was the one who was making this statement. There will be a time, at the Word of God, when the mountains will be no more. This is spoken of clearly during the wrath of God which is yet to come.
Job 9:6 "Which shaketh the earth out of her place, and the pillars thereof tremble."
"Pillars ... tremble": In the figurative language of the day, this phrase described the supporting power that secured the position of the earth in the universe.
It is God who sends the earthquake, to cause people to repent and come to Him. The pillars are speaking of the supports for the earth's crust. We learned that a movement of rock deep beneath the earth's surface, is really what causes the earthquake.
Job 9:7 "Which commandeth the sun, and it riseth not; and stealeth up the stars."
A magnificent idea of God's power, and, of course, quite true. All the movements of the earth and of the heavenly bodies are movements which God causes, and could at any moment suspend. The sun only rises upon the earth each day because God causes it to rise. If he were once to suspend his hand, the whole universe would fall into confusion.
"And stealeth up the stars": Either covers them with a thick darkness, which their rays cannot penetrate, or otherwise renders them invisible. The idea is that God, if he pleases, can remove the stars out of man's sight, hide them away and seal them up.
The sun is no more than a container for light. There will be a time, when there will be no need for the sun or the moon.
Revelation 21:23 "And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof."
Job 9:8 "Which alone spreadeth out the heavens, and treadeth upon the waves of the sea."
I.e. by his own power, without any other help.
"Spreadeth out the heavens": He spread them out like a curtain (Psalm 104:1-2). And he in a manner spreads them again every day, i.e. keeps them spread for the comfort and benefit of this lower world. And does not roll and fold them up, as he will do in due time (see Isa. 34:4; 2 Peter 3:10; Rev. 6:14). Or, boweth down the heavens, as the same Hebrew verb is rendered (Psalm 18:9). So, it is a further description of a black and tempestuous season, wherein the heavens seem to be brought down and nearer to the earth.
"Treadeth upon the waves of the sea": I.e. represses and rules them when they rage and are tempestuous. For treading upon any thing signifies in Scripture the use of power and dominion over it (as Deut. 33:29; Job 40:12; Psalms 60:12; 91:13; Luke 10:19).
The heavens surround the earth. One of His very first creations were the heavens. Jesus showed a manifestation of His ability to tread upon the waves, when He walked on the Sea of Galilee.
Job 9:9 "Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south."
Arcturus, Orion ... Pleiades": Three stellar constellations (compare Job 38:31-32).
"The chambers of the south": These were other constellations in the southern hemisphere, unseen by those who could see and name the 3 in the northern skies.
These are speaking of constellations in the sky. These, too, were created by God, and are under His complete control. Arcturus (the great bear), is one of the three most brilliant stars in the southern hemisphere. Orion is south of Taurus and Gemini, and is made up of a myriad of stars. Pleiades is a constellation of 7 large stars and numerous small stars. It is seen in the eastern sky. The chambers of the south are unnamed stars. It is unusual that a man in history, as early as Job, would know of the stars.
Job 9:10 "Which doeth great things past finding out; yea, and wonders without number."
He adopts the very words his former antagonist, Eliphaz, had used (in Job 5:9).
Job had said this same thing in answer to Eliphaz. Job knew all of the greatness of God that Bildad had mentioned, and even more. He never questioned the greatness of God.
Job 9:11 "Lo, he goeth by me, and I see [him] not: he passeth on also, but I perceive him not."
This again, is an expression Eliphaz had used (in Job 4:15). Here in words of great sublimity, Job depicts the unapproachable majesty of God omnipotent, but invisible, and shows the utter hopelessness of entering into judgment with Him. Unfortunately, though this is a proposition to which all must assent, yet none is virtually so much repudiated or practically so often contravened. Men still cast about to justify themselves before God, and will do so till the end of time. But it is in teaching such as this, that the Book of Job has laid the foundation of the Gospel by preparing for its acceptance by overthrowing man's natural and habitual standing that is grounded in himself.
This is another way of saying that God is a Spirit. The natural eye cannot see God. We may be aware of His presence, but we cannot actually see Him or touch Him with our physical hands.
Job 9:12 "Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?"
If he determine to take away from any man his children, or servants, or estate, who is able to restrain him from doing it? Or, who dare presume to reprove him for it? And, therefore, far be it from me to quarrel with God, whereof you untruly accuse me.
The answer to this is no one. We cannot and should not, question the actions of God. Job had not questioned God in this at all.
Job 9:13 "[If] God will not withdraw his anger, the proud helpers do stoop under him."
"The proud helpers under him": This is symbolic of the ancient mythological sea monster (compare 3:8; 7:12). God smiting the proud was a poetic way of saying that if the mythical monster of the sea (a metaphor for powerful, evil, chaotic forces), could not stand before God's anger, how could Job hope to? In a battle in God's court, he would lose. God is too strong (verses 14-19).
When the anger of God is toward those who rebel against Him, there is only one outcome. Those who rebel against Him fall.
Job 9:14 "How much less shall I answer him, [and] choose out my words [to reason] with him?"
If he be the Lord of earth and heaven, if he rule the sun and the stars, if he tread down the sea, if he be impalpable and irresistible, if he hold the evil power and his helpers under restraint, how should I dare to answer him? How should any mere man do so?
"And choose out my words to reason with him?" Job feels that he would be too overwhelmed to choose his terms carefully, and yet a careless word might be an unpardonable offence.
Job was saying, that under no circumstances would he try to change God's mind about anything. Job knew that God is right about everything. To reason with God would be a great error.
Job 9:15 "Whom, though I were righteous, [yet] would I not answer, [but] I would make supplication to my judge."
"Though I were righteous": He means here, not sinless, but having spiritual integrity, i.e., a pure heart to love, serve and obey God.
Job was explaining that he would pray and ask God to help him, but he would not argue with God. Even a perfect righteous man, as far as a man can be, would not have the right to argue with God. God's will and His way are perfect and they are unchangeable.
Job 9:16 "If I had called, and he had answered me; [yet] would I not believe that he had hearkened unto my voice."
I.e. prayed, as this word is commonly used. To wit, unto my Judge, for a favorable sentence, as he now said, and therefore it was needless here to mention the object of his calling or prayer.
"Yet would I not believe that he had hearkened unto my voice": I could not believe that God had indeed granted my desire, though he had done it. Because I am so infinitely below him, and obnoxious to him, and still full of the tokens of his displeasure. And therefore, should conclude that it was but a pleasant dream or fancy, and not a real thing (compare Psalm 126:1).
Job was saying, even if he had challenged God and God answered him, he would know that it had been the will of God all long. It would not have been the challenge of Job, but the will of God.
Job 9:17 "For he breaketh me with a tempest, and multiplieth my wounds without cause."
"God" that is, "would not likely be patient to hear my justification, and calmly weigh it, when he is already overwhelming me with his wrath. Breaking and crushing me (compare Gen. 3:15), where the same word is used with a very storm of calamity." The sentiment can scarcely be justified, since it breathes something of a stubborn or disobedient spirit. But this only shows that Job was not yet" made perfect through sufferings" (Heb. 2:10).
"And multiplieth my wounds without cause": A further assertion, not of absolute sinlessness, but of comparative innocence. Of the belief that he had done nothing to deserve such a terrible punishment as he is suffering (compare Job 6:24, 29).
God would not be likely to hear the complaint of Job, since the punishment of God had already begun. Job was thoroughly convinced, he had done nothing to cause this terrible calamity that had come upon him. He was right.
Job 9:18 "He will not suffer me to take my breath, but filleth me with bitterness."
"He gives me no breathing space," that is, "no time of relaxation or refreshment. My existence is one continual misery" (compare Job 7:3-6, 13-19).
But filleth me with bitterness": Literally, with bitter things or bitterness.
Job was having great difficulty even in breathing. Somehow, he was beginning to be filled with bitterness toward life itself.
Job 9:19 "If [I speak] of strength, lo, [he is] strong: and if of judgment, who shall set me a time [to plead]?"
Or think of it, or betake myself to that, and propose to carry my point by mere force, as some men do by the power and authority they are possessed of. Alas, there is nothing to be done this way. I am a poor, weak, and a feeble creature in body, mind, and estate. I am not able to contend with so powerful an antagonist on any account, in any way. God is strong, he is the "most strong", as some render it. He is mighty, is the Almighty; the weakness of God is stronger than men. There is no disputing with God upon the foot of strength.
"And if of judgment, who shall set me a time to plead?" If I think and propose to put things upon the foot of justice, to have the cause between us issued in that way, I cannot expect to succeed by right, any more than by might. He is so strictly just and holy, that no righteousness and holiness of mine can stand before him. He is God, and I a man, and therefore not fit to come together in judgment. And he a pure and holy Being, just and true, and without iniquity, and I a sinful polluted creature. And besides, there is none superior to him that I can appeal unto, none that can appoint a place, or fix a time, for the hearing of the cause between us. Or that can preside in judgment and determine the matter in controversy. Nay, there is not one among the creatures that can be a mediator, an arbiter or umpire. Yea not one that can be so much as employed as council, that can take the cause in hand, and plead it. And be a patron for me, and defender of me; so that, let me take what course I will, I am sure to be nonsuited and worsted (see Jer. 49:19).
This plainly was saying that Job was not strong enough to contend with God. The only strength that Job had was in the LORD.
Job 9:20 "If I justify myself, mine own mouth shall condemn me: [if I say], I [am] perfect, it shall also prove me perverse."
Job was affirming again that his suffering was not due to sins he was not willing to confess. Even at that, God found something to condemn him for, he felt, making it hopeless, then, to contend with God.
If Job tried to justify himself before the LORD, he would not be able to. His justification was like ours. He was just as if he had never sinned because he was forgiven of God. If a person tried to justify himself, he would sin in the process. He who says he had not sinned is a liar, and the truth is not in him. He would sin, because he would be lying. No one but Jesus Christ was ever perfect.
Job 9:21 "[Though] I [were] perfect, [yet] would I not know my soul: I would despise my life."
Really and truly so, not conscious of any sin in thought, word, or deed. This is only a case supposed.
"Yet would I not know my soul": I would not own myself to be so before God. I would not insist upon such perfection in his presence, as what would justify me before him. Since I am sensible the highest perfection of a creature is imperfection when compared with him. Or the sense may be, should I say I were "perfect, I should not know my own soul". I should plainly appear to be ignorant of myself, as all perfectionists are. They do not know their own souls, the plague of their hearts, the evil of their thoughts, the vanity of their minds. They do not take notice of these things, or do not look upon them as sinful. They know not the nature of sin, and the exceeding sinfulness of it.
"I would despise my life": Even if ever so innocent, perfect, and just. His meaning is, that he would not insist upon the continuance of it on that account. He had no such value for it, such a love of life as to contend with God upon the foot of justice about it. Nor did he think it worth asking for, so mean an opinion had he entertained of it (see Job 7:16).
Job's perfection was in the LORD. Job was feeling as if he hated his own life at this point.
Job 9:22 "This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked."
In the other things which you have spoken of, God's greatness, power, and justice, I do not contend with you; but this one thing I do, and must affirm against you.
"Therefore I said it": I did not utter it rashly, but upon deep consideration.
"He destroyeth the perfect and the wicked". God sends afflictions promiscuously upon good and bad men.
Job had concluded there was no difference. All have sinned. He was saying, it rains upon the just and the unjust. There seems to be no difference. The great difference is in the life to come.
Job 9:23 "If the scourge slay suddenly, he will laugh at the trial of the innocent."
If some common judgment come upon a people, which destroys both good and bad. Or if God inflicts some grievous and unexpected stroke upon a holy person.
"He will laugh at the trial of the innocent": God will be pleased to see how the same, or a similar scourge, which is the perdition of the wicked, is only the trial of the integrity, faith, and patience of the innocent. That is, of his own people, and a means of their further purification and improvement.
The scourge here, is possibly speaking of something like a war, where the good and the bad come to the same fate. It appears that Job believed God was laughing at his problem here. This was just a man in total despair speaking.
Job 9:24 "The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, [and] who [is] he?"
"Covereth the faces of the judges": Job here indicted God for the inequities of His world. He accused God of treating all the same way, unfairly (verses 21-23), and of even covering the eyes of earthly judges so that they would not see injustice. These are the charges that bring about God's rebuke of Job (chapters 38-41), and for which he eventually repented (42:1-6).
It appears to Job that the wicked people of this earth were set in the high places. The covering of the faces of the judges was showing that their judgement was not fair. Job believed it was God who covered the faces of the judges. Job had suddenly begun to blame God for the conditions of society. He knew if God wanted to, He could change it.
Verses 25-26: Couriers running with messages, ships cutting swiftly, and eagles swooping rapidly convey the blur of painful, meaningless days of despair that move by.
Job 9:25 "Now my days are swifter than a post: they flee away, they see no good."
Or "than a runner" in a race, in order to obtain the prize. Or than one that rides post, or runs on foot to carry a message, such as were Cushi and Ahimaaz. And such are generally swift of foot, or ride on swift horses, who are so employed. And yet Job says his days are swifter, or passed away more swiftly than such. Meaning either his days in general; or rather particularly his prosperous days, as Mr. Broughton interprets it. These no sooner came but they were gone.
"They flee away": Like a shadow, or a dream, or a tale that is told.
"They see no good": Or he saw, perceived, or enjoyed no good in them. Not but that he did see and enjoy much good, even much temporal good, which is what is intended; but this was no sooner had than it was taken away, that it was as if it had never been. The evil days of trouble and sorrow, in which he had no pleasure, came so quick upon him.
A post is like a letter that is sent swiftly. Job was saying that it appeared that even as a person's life began it was headed for the end. It is but for a short time at the longest. Job was so despondent at this moment, that he saw no good in life.
Job 9:26 "They are passed away as the swift ships: as the eagle [that] hasteth to the prey."
"Swift ships" The ships of reed. These skiffs, constructed of a wooden keel and the rest of reeds, are the "vessels of bulrushes" (of Isa. 18:2). They carried but one or two persons, and being light were extremely swift. The ancients were familiar with them.
"As the eagle": Which generally flies most swiftly (Deut. 28:49; Jer. 4:13; Lam. 4:19), especially when its own hunger and the sight of its prey quickens its motion.
Job was speaking of the swiftness of the passing of his life away here. The ships leave the port, not to be seen again for a long time. The eagle swoops down and gets his prey and flies away.
Verses 27-28: Job said if he promised to change to a happy mood, he would break that promise and God would add that to His list of accusations.
Job 9:27 "If I say, I will forget my complaint, I will leave off my heaviness, and comfort [myself]:"
If I resolve that I will leave off complaining, and will be more cheerful, I find it all in vain. My fears and sorrows return, and all my efforts to be cheerful are ineffectual.
"I will leave off my heaviness": The word rendered "my heaviness" here denotes literally "my face." And the reference is to the sad and sorrowful countenance which he had. "If I should lay that aside, and endeavor to be cheerful."
"And comfort myself": The word rendered comfort here in Arabic means to be bright, to shine forth. And it would here be better rendered by "brighten up." We have the same expression still when we say to one who is sad and melancholy, "brighten up; be cheerful." The meaning is, that Job endeavored to appear pleasant and cheerful, but it was in vain. His sorrows pressed heavily on him, and weighed down his spirits in spite of himself, and made him sad.
Job might say that he would forget his complaint but it would still be in his heart, even if he did not utter it. He says perhaps if he did not talk about it, it would not be so heavy upon him.
Job 9:28 "I am afraid of all my sorrows, I know that thou wilt not hold me innocent."
My fears return. I dread the continuance of my griefs, and cannot close my eye to them.
"Thou wilt not hold me innocent": God will not remove my sorrows so as to furnish the evidence that I am innocent. My sufferings continue, and with them continue all the evidence on which my friends rely that I am a guilty man. In such a state of things, how can I be otherwise than sad? He was held to be guilty; he was suffering in such a way as to afford them the proof that he was so, and how could he be cheerful?
God thinks of murmuring as sin. Fear of anything except God is also sin. God wants us to trust and have faith.
Verses 29-30: "God seems to have found me guilty" Job concluded, "why then labor I in vain" Even if I make every effort to clean every aspect of my life, You will still punish me." This was deep despair and hopelessness.
Job 9:29 "[If] I be wicked, why then labor I in vain?"
Rather, I shall be guilty, that is I have to be, shall be held guilty. God has resolved so to consider me. Everywhere in these verses guilt and afflictions mean the same thing, the one being the sign of the other.
Job believed that God had already judged him and found him guilty of some sin he was not even aware of. He was asking, why he should labor to try to find out what he had done, if he was already condemned?
Job 9:30 "If I wash myself with snow water, and make my hands never so clean;"
Either by sanctification, cleansing my heart and life from all filthiness. Or rather declaratively or judicially, i.e. if I clear myself from all imputations, and fully prove my innocence before men.
"With snow water": I.e. as men cleanse their bodies, and as under the law they purified themselves, with water. Which he here calls water of snow, either because by its purity and brightness it resembled snow; or because in those dry countries, where fresh and pure water was scarce, snow water was much in use. Or because that water might be much used among them in some of their ritual purifications, as coming down from heaven.
Job 9:31 "Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me."
Yet would God with ease undo his work, show his purity to be impure, his righteousness to be filthy rags. And thus, as it were, plunge him once again into the mire and clay from which he had sought to free himself, and hold him forth a more loathsome wretch than ever.
"And mine own clothes shall abhor me": So loathsome would he be that his very garments, stained and fouled by his disease, would shrink away from him and hate to touch him.
He was saying that all the cleansing in the world could not make him clean with God.
Job 9:32 "For [he is] not a man, as I [am, that] I should answer him, [and] we should come together in judgment."
When Job said, "for he is not a man, as I am", he did not anticipate that one day God would become a Man, a "Daysman" (mediator), to bridge the gap that Job so painfully described. Fully God, Jesus could reach out one hand to His Father in heaven. Fully man, He could reach out His other hand to humanity.
"We should come together in judgment": Job acknowledges that, as a mere man, he had no right to call on God to declare his innocence or to contend with God over his innocence. Job was not arguing that he was sinless, but he didn't believe he had sinned to the extent that he deserved his severe suffering. Job held on to the same simplistic system of retribution as that of his accusers, which said that suffering was always caused by sin. And he knew he was not sinless, but he couldn't identify any unconfessed or un-repented sins. "Where is mercy?" he wondered.
God is not a man, except in Jesus Christ who took on the form of man that He might experience man's problems.
Verses 33-35: "Neither is there any daysman betwixt us": A court official who sees both sides clearly, as well as the source of disagreement, so as to bring resolution was not found. Where was an advocate, an arbitrator, an umpire, or a referee? Was there no one to remove God's rod and call for justice?
Job 9:33 "Neither is there any daysman betwixt us, [that] might lay his hand upon us both."
"Daysman" is a mediator. Job cries out for an advocate or impartial judge who could arbitrate the case between himself and God (compare 1 Tim. 2:5).
The daysman is speaking of someone like a mediator. The High Priest (Jesus Christ), would become that Mediator between God the Father and all of mankind. He hung between heaven and earth on the cross as our Mediator. It was this Jesus who put mankind back into right standing with God.
Job 9:34 "Let him take his rod away from me, and let not his fear terrify me:"
Not his government over him, of which the rod or scepter is a sign. Job did not want to be freed from that. But, his rod of affliction, or stroke, as the Targum. The stroke of his hand, which, though a fatherly chastisement, lay heavy upon him, and depressed his spirits. So that he could not, while it was on him, reason so freely about things as he thought he could if it was removed. And for which he here prays:
"And let not his fear terrify me": Not the fear of him as a father, which is not terrifying, but the fear of him as a judge. The terror of his majesty, the dread of his wrath and vengeance, the fearful apprehensions he had of him as a God of strict justice. That would by no means clear the guilty, yea, would not hold him innocent, though he was with respect to the charge of his friends. Being now without those views of him as a God gracious and merciful. To these words Elihu seeks to have respect (Job 33:6).
His rod was taken away from mankind when Jesus took our stripes, and took our sin upon his body on the cross. All of these things Job was asking for, occurred for us in Jesus.
Job 9:35 "[Then] would I speak, and not fear him; but [it is] not so with me."
I.e. I would speak freely for myself, being freed from the dread of his majesty, which takes away my spirit and courage, and stops my mouth.
"But it is not so with me": I am not free from his terror, and therefore cannot and dare not plead my cause boldly with him. And so have nothing else to do but to renew my complaints; as he does in the next words. Others thus, but I am not so with myself, i.e. I am in a manner beside myself, distracted with the terrors of God upon me. Or rather, for I am not so with myself, or in my own conscience, as I perceive I am in your eyes. To wit, a hypocrite and ungodly man. So this is a reason why he could speak to God without slavish fear, because he was conscious to himself of his own integrity.
We can come boldly before the throne of God, because Jesus opened the way for us. Job admitted he was not in such a position with God at that time. He would wait patiently for God to change his circumstances.
Job Chapter 9 Questions
Verses 1-7: Job correctly identified himself as "not wicked", but he hid his increasingly strong declaration of innocence in accusations against God.
Job 10:1 "My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul."
Compare the note at (Job 7:16). The margin here is: "cut off while I live." The meaning in the margin is in accordance with the interpretation of Schultens. The Chaldee also renders it in a similar way: My soul is cut off. But the more correct interpretation is that in our common version; and the sense is that his soul or that he himself was disgusted with life. It was a weary burden, and he wished to die.
"I will leave my complaint upon myself": The literal sense is, I will give way to it; I will not restrain it (compare Job 7:11).
"I will speak in the bitterness of my soul" (see the notes (Job 7:11).
Job begins this by saying that he really did not want to live in the pain and suffering. His worst pain was that of his heart feeling that he might have displeased God. He was sick in his soul with bitterness toward his hopeless life.
Job 10:2 "I will say unto God, Do not condemn me; show me wherefore thou contendest with me."
"Condemn me": Not the condemnation of Job's soul, but Job's physical suffering as a punishment. He held nothing back in his misery (verse 1), but asked God to show him why all this had happened.
Job wanted to know what God had condemned him for that he might repent. He loved God so much that he wanted to be back in fellowship with God. I do not believe that Job even cared about all of the wealth. His hurt was that he might have unknowingly offended God.
Job 10:3 "[Is it] good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?"
"The work of thine hands": This is a biblical expression identifying what someone produces, in this case man, as created by God (compare 14:15; Psalm 102:25; Heb. 1:10).
Job believed that God was oppressing him, who had spent his time doing the will of God and had let the wicked go free. Job had no idea what was going on.
Verses 4-7: "Seest thou as man seeth": Because he believed he was innocent, Job facetiously, somewhat sarcastically, asked if God was as limited in His ability to discern Job's spiritual condition as were Job's friends. He concluded by affirming that God did know he was innocent and that there was no higher court of appeal (verse 7).
Job 10:4 "Hast thou eyes of flesh? or seest thou as man seeth?"
No, "eyes of flesh" cannot see in the dark: but darkness hides not from God. Eyes of flesh are but in one place at a time, and can see but a little way. But the eyes of the Lord are in every place, and run to and fro through the whole earth. Eyes of flesh will shortly be darkened by age, and shut up by death. But the eyes of God are ever the same, nor does his sight ever decay.
"Or seest thou as man": Man sees the outside only, and judges by appearances: but thou seest my heart.
Job was expressing the superiority of God to man here. His eyes were not as those of man. God sees into the heart of man. Man can only see the physical. God sees into the heart and soul, as well as the physical. He is above man, and His judgements are above man's.
Job 10:5 "[Are] thy days as the days of man? [are] thy years as man's days,"
In short-lived man, shortsightedness and prejudice are excusable, but not in one whose days are unlike man's days who's "years endure throughout all generations" (Psalm 102:24). Such a one ought to be above all human infirmity.
"Are thy years as man's days?" We should have expected "as man's years." But it marks the disparity more strongly to say, "Are thy years not greater in number even than man's ( literally, "a strong man's) days?"
Of course, the answer to this is no. God is eternal. Man's days are numbered. Most of mankind can expect to live about 70 years on the earth. God is forever. He is the Beginning and the Ending.
Job 10:6 "That thou inquirest after mine iniquity, and searchest after my sin?"
Art thou governed by human passions and prejudices, that thou dost thus seem to search out every little obliquity and error? Job here evidently refers to the conduct of man in strictly marking faults, and in being unwilling to forgive. And he asks whether it is possible that God could be governed by such feelings as these.
Job 10:7 "Thou knowest that I am not wicked; and [there is] none that can deliver out of thine hand."
Or "in", or "upon thy knowledge it is that I am not wicked". It is a thing well known, quite clear, and manifest, without making such a search and inquiry. Not that he thought himself without sin, and could appeal to the omniscience of God for the truth of that. For he had confessed before that he was a sinner, and wicked, as to his nature and birth, and the many infirmities of life (see Job 7:20). But that he was not that wicked person, and a hypocrite, as his friends took him to be, and as might be concluded from the sore afflictions that were upon him. He did not live in sin, nor indulge himself in a vicious course of life. Sin did not have dominion over him, and he had not secretly cherished any reigning iniquity, and lived in the commission of it. And for the truth of this he could appeal to the searcher of hearts.
"And there is none that can deliver out of thine hand": That is, out of his afflicting hand, until he is pleased to release him from it himself. For this is not to be understood of deliverance from the avenging hand of justice, from hell and wrath, and everlasting destruction. For there is one that can and does deliver his people from sin and Satan; from the world, the law, its curses and condemnation, and from wrath to come.
In the very same statement that Job said God inquirest of Job's iniquity. He said God knew that he was not wicked. The heart of Job was pure. Job also knew that no one could deliver him out of the hands of God.
Verses 8-12: Again, he returned to the question "Why was I born?" The answer that God had created him is given in magnificent language, indicating that life begins at conception.
Job could not fathom why God would give him life and bother to have cared for his well-being in the past, only to "destroy" him now (Psalm 119:73). He likened such treatment to a cheese maker pouring out "milk" and giving it time to "curdle, only to discard it (10:10).
Job 10:8 "Thine hands have made me and fashioned me together round about; yet thou dost destroy me."
I.e. all of me; all the faculties of my soul, and all the parts of my body, which are now overspread with sores and ulcers. I am wholly thy creature and workmanship, made by thee and for thee.
"Thou dost destroy me": Or swallow me up, to wit, without cause, or any eminent provocation of mine. As if thou does delight in doing and undoing, in making and then destroying your creatures which does not become thy wisdom or goodness.
Job 10:9 "Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again?"
I.e. of the clay; the note of similitude here expressing the truth of things (as it does John 1:14), and elsewhere. Or, as a potter maketh a vessel of the clay; and so this may note both the frailty of man's nature. Which of itself decays and perishes, and doth not need such violent shocks and storms to overthrow it. And the excellency of the Divine artifice, commended from the meanness of the materials out of which it was made. Which is an argument why God should not destroy it.
"Wilt thou bring me into dust again?" Will You now causelessly and violently destroy thy own work? But the words are and may be read without an interrogation.
"And thou wilt bring me into dust again": Out of which I was made: I must die by the course of nature, and by the sentence of thy law; and therefore while I do live give me some ease and comfort.
Job was aware that he was no more than putty in the hands of the LORD. The LORD made him, and the LORD could destroy that clay and start again. Job was saying in this, "I am in your hands to do with as you wish". The Creator can do with His creation as He wishes.
Verses 10-11: A reference to the development of the embryo from its origin in the womb.
Job 10:10 "Hast thou not poured me out as milk, and curdled me like cheese?"
Thus he modestly and accurately describes God's admirable work in forming the fetus in the womb, out of a small and liquid substance, gradually coagulated and condensed. As milk is curdled into cheese, into the exquisite frame of man's body.
Job 10:11 "Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews."
Covered my inward and nobler parts, which are first formed. So he proceeds in describing man's formation gradually.
"And fenced me with bones": The stay and strength of the body; and some of them, as the skull and ribs, enclose and defend its vital parts.
Job was fully aware that God started with a shapeless form and made him. His skin and flesh were brought on to the bones that God had formed. He was but a clay doll, until God breathed the breath of life into him. His body, spirit, and soul were all from God.
Job 10:12 "Thou hast granted me life and favor, and thy visitation hath preserved my spirit."
Thou didst not only give me a curious body, but also a reasonable soul: thou did at first give me life, and then maintain it in me. Both when I was in the womb, (which is a marvelous work of God), and afterward, when I was unable to do anything to preserve my own life.
"And favor": Thou didst not give mere life, but many other favors, such as nourishment by the breast, education, knowledge, and instruction.
"Thy visitation": The care of thy providence watching over me for my good, and visiting me in mercy.
"Preserved my spirit": My life, which is liable to manifold dangers, if God did not watch over us every day and moment. Thou hast since done great things for me, given me life, and the blessings of life, and daily deliverances. And will you now undo all that you have done? And shall I, who have been such an eminent monument of thy mercy, now be a spectacle of thy vengeance.
Job using words like "granted" showed that he knew his very existence was of God. He looked back with appreciation to the wonderful life he had before, and realized it was by the grace of God.
Verses 13-16: Job wondered if God had planned in His divine purpose not to be merciful to him.
Job 10:13 "And these [things] hast thou hid in thine heart: I know that this [is] with thee."
Job implies that his sense of God's goodness is embittered by the thought that while showing him such kindness, He had in reserve for him the trials and sorrows under which he was then laboring. while showering good upon him, He intended eventually to overwhelm him with affliction. This was the purpose He had hidden in His heart.
This is speaking of the foreknowledge of God, who knows everything even before it happens. Job was not complaining to God about his troubles, but was saying that God knew about them.
Job 10:14 "If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity."
If I commit the least sin.
"Then thou markest me": Thou does not connive at, or pass by my sins, but does severely and diligently observe them all, that thou mayest punish me.
"And thou wilt not acquit from my iniquity": Pardon, pity, and help me, but are resolved to punish me with rigor: words of great impatience and distrust. But he was so oppressed and overwhelmed with his troubles that it seems he could not look up with any comfort or confidence. Without were fighting's, within were fears, so that between both he was full of confusion.
Job had been fully aware that the wages of sin was death. He was careful to sacrifice for his children in the chance that they might have sinned. He was fully aware of the penalty for sin. He tried to live a righteous life.
Job 10:15 "If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not lift up my head. [I am] full of confusion; therefore see thou mine affliction;"
Meaning an ungodly hypocrite, as my friends esteem me, then I am truly and extremely, and must be eternally, miserable.
"Righteous": I.e. an upright and good man: so, whether good or bad, all comes to one; I have no relief.
"Yet will I not lift up my head": Or, yet can I not, the future tense being used potentially. Yet I have no comfort, nor confidence, or hopes of any good. Lifting up the head or face is oft mentioned as a sign of comfort and confidence (as Psalm 3:3 Luke 21:28). As, on the contrary, grief and shame are described by its dejection or casting down.
"Confusion": Or reproach, from my friends, and from others (Job 30:1). And from God too, who casts me off, and makes me contemptible. I have abundance of shame in the disappointment of all my hopes, and the continuance and aggravation of my misery, notwithstanding all my prayers to God to remove or mitigate it. And I am confounded within myself, not knowing what to say or do. Let my extremity move thee to pity and help me.
Job was confused because he knew he was not a wicked man. He was willing to accept punishment for sins that he committed. He did not quite understand, if God said he was righteous, why he must pay for sins he did not commit. In this again, he was a type of Christ who paid the price for sin on the cross, for every one of us when He had not sinned.
Job 10:16 "For it increaseth. Thou huntest me as a fierce lion: and again thou showest thyself marvelous upon me."
"As a fierce lion": God is compared to a lion who savagely pursues his prey.
Job's disease did not get any better, it just seemed to get worse every day. The sufferings of Job were not just ordinary diseases of their day. They were marvelous in that they were unknown.
Job 10:17 "Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war [are] against me."
"Renewest thy witnesses": Job said God seemed to be sending people to accuse him. With each witness came another wave of condemnation and increased suffering.
It seemed to Job that everything was happening to him at once. His animals and servants were lost in a war of sorts. His own friends had witnessed against him. The indignation of God seemed to be upon him, because his plight was worse and worse.
Verses 18-22: Since he had not been "carried" from the "womb" to the grave, Job asked for peace in his remaining days, and a peaceful path to "the grave".
Job 10:18 "Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!"
"Brought me forth out of the womb": Job returned to the question of why God allowed him to be born. This time he was not just lamenting the day of his birth, but he was asking God for the reason He allowed it to occur.
Job 10:19 "I should have been as though I had not been; I should have been carried from the womb to the grave."
So short an existence would have been the next thing to no existence at all, and would have equally satisfied my wishes.
This was just another way of saying, "Why was I ever born"?
Verses 20-22: "Since I was destined to these ills from my birth, at least give me a little breathing room during the brief days left to me, before I die," he said. Death was gloomily described as "darkness."
Job 10:20 "[Are] not my days few? cease [then, and] let me alone, that I may take comfort a little,"
My life is short, and of itself hastens apace to an end. There is no need that thou should push it forward, or grudge me some ease for so small a moment.
"Let me alone": or, lay aside, or remove, thy hand or anger from me.
Job felt that he was near death and he wished that God would let him die now and stop some of this suffering. He was asking God to shorten his life.
Job 10:21 "Before I go [whence] I shall not return, [even] to the land of darkness and the shadow of death;"
"The land of darkness": A reference to death.
Job was not speaking of heaven here, but of the darkness of the grave. He was even thinking that God might have found wrong in him so great, that he would go to hell when he died.
Job 10:22 "A land of darkness, as darkness [itself; and] of the shadow of death, without any order, and [where] the light [is] as darkness."
Job did not deny that as a sinner he deserved his sufferings; but he thought that justice was executed upon him with peculiar rigor. His gloom, unbelief, and hard thoughts of God, were as much to be ascribed to Satan's inward temptations, and his anguish of soul, under the sense of God's displeasure, as to his outward trials, and remaining depravity. Our Creator, come in Christ our Redeemer also, will not destroy the work of his hands in any humble believer; but will renew him unto holiness, that he may enjoy eternal life. If anguish on earth renders the grave a desirable refuge, what will be their condition who are condemned to the blackness of darkness for ever? Let every sinner seek deliverance from that dreadful state, and every believer be thankful to Jesus, who deliverers from the wrath to come.
It was almost as if Job was saying, if I am going to hell where there is no light and all is total confusion, why delay it? Just let me go on and get this over with.
Job Chapter 10 Questions
In Verses 1-20 we see Zophah's first speech to Job. He joins his suffering friend in desiring an audience with God, but for the opposite reason, so that "God would speak" clearly to Job about the depth of his "iniquity" and his need to repent.
Zophar the Naamathite now stepped in to interrogate Job. He was quite close to his friends and chose to pound Job with the same law of retaliation. Job must repent, he said, not understanding the reality. He was indignant at Job's protests of innocence (see Job chapter 20 for Zophah's other speech).
Verses 1-3: Zophar is full of reproof and condemnation. He clearly assumes that Job is guilty, calling him a talker, a liar and a mocker. Job's friends took his claims of integrity to the extreme, as if he was saying he was sinless, and then attacked him for it.
Job 11:1 "Then answered Zophar the Naamathite, and said,"
The third of Job's friends, that came to visit him (see Job 2:11), and who perhaps might be the youngest, since his turn was to speak last. And he appears to have less modesty and prudence, and more fire and heat in him; than his other friends. Though he might be the more irritated by observing, that their arguments were baffled by Job, and had no manner of effect on him, to cause him to recede from his first sentiments and conduct.
Verses 2-3: "A man full of talk be justified": The allegations against Job moved to a new level. Not only was Job guilty and unrepentant, he was also an empty talker. In fact, Job's long-winded defense of his innocence and God's apparent injustice was sin worthy of rebuke, in Zophah's mind.
Job 11:2 "Should not the multitude of words be answered? and should a man full of talk be justified?"
Truly, sometimes it should not. Silence is the best confutation of impertinence, and puts the greatest contempt upon it. Zophar means, do you think to carry your case by your long, tedious discourses, consisting of empty words, without weight or reason?
"And should a man full of talk be justified?" Shall we, by our silence, seem to approve of your errors? Or, shall we think thy cause the better because you use more words than we do?
Zophar, Job's third friend, had supposedly come to comfort Job in his sorrows. He was not a comfort. He began this scalding reprimand of his friend Job by saying that he spoke a multitude of words. A multitude of words in Scripture is spoken of as folly, or even sin. He was speaking to Job, as if he was a foolish sinner. He was saying that all of the talk that Job had done would not justify him.
Job 11:3 "Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?"
That is, your false opinions and assertions, both concerning yourself and your own innocence, concerning the counsels and ways of God.
"Make men hold their peace?" As if your arguments were unanswerable. And when you mock both God and us, and our friendly and faithful counsels.
"Shall no man make thee ashamed?" By discovering your errors and follies.
Zophar was the worst of the three friends. He was accusing Job of lying and even of mocking God.
Job 11:4 "For thou hast said, My doctrine [is] pure, and I am clean in thine eyes."
"Clean in thine eyes": Job never claimed sinlessness; in fact, he acknowledges that he had sinned (Job 7:21; 13:26). But he still maintained his innocence of any great transgression or attitude of unrepentance, affirming his sincerity and integrity as a man of faith and obedience to God. This claim infuriated Zophar, and he wished God Himself would confirm the accusations of Job's friends (verse 5).
He had condemned Job in his heart already. He was speaking of Job's statement that his doctrine was pure. Job knew that he was clean in the eyes of the LORD. We know that he was too, because that was what God told Satan about Job.
Verses 5-6: Pastor and scholar Andrew W. Blackwood wrote about this passage, "Such a remark might have considerable value if spoken while looking into the mirror. But from a man who is not suffering, to a man who is suffering, this remark is cruel and utterly without any value at all."
Job 11:5 "But oh that God would speak, and open his lips against thee;"
Plead with thee according to thy desire: he would soon put thee to silence. We are commonly ready, with great assurance, to interest God in our quarrels. But they are not always in the right who are most forward to appeal to his judgment, and prejudge it against their antagonists.
Job 11:6 "And that he would show thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth]."
"Secrets of wisdom": Job would have been much wiser if he had only known the unknowable secret of God; in this case the scene in heaven between God and Satan would have clarified everything. But Job couldn't know the secret wisdom of God (verses 7-9). Zophar should have applied his point to himself. If God's wisdom was so deep, high, long and broad, how was it that he could understand it and have all the answers? Like his friends, Zophar thought he understood God and reverted to the same law of retaliation, the sowing and reaping principle, to again indict Job. He implied that Job was wicked (verses 10-11), and thought he was wise, thought actually he was out of control as if he were a "wild donkey" (verse 12).
As terrible as the attack of Satan had been on Job, Zophar felt that it was not enough for the sins of Job. Zophar wanted God to speak out loud and condemn Job, where they could all hear it. In God is all Wisdom and Truth. Zophar was saying to Job, that he had no wisdom. He thought if Job had been wise, he would have repented of his sins by now.
Job 11:7 "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?"
Literally, can you attain to the searching out of God? Can you suppose, that is, that whatever your wisdom, learning, subtlety, sagacity, power of insight, you will be able to search out and fully know the character, attributes, modes of thought and actions of the Most High? No. In one sense, all men do well to profess themselves "Agnostics". Not that they can know nothing of God, but that they can never know him fully and never exhaust the knowledge of him. As the apostle says, "O the depth of the riches both of the wisdom and knowledge of God"! "how unsearchable are his judgments, and his ways past finding out!" "For who hath known the mind of the Lord? Or who hath been his counsellor?" (Rom. 11:33-34).
"Canst thou find out the Almighty unto perfection?" Rather. Can you attain to the perfection of the Almighty? Understand, i.e., his inconceivable perfectness.
He was asking Job if he thought that he really could know God? He was saying that the wisdom and knowledge of Job would not help him to know God. He was telling Job, that in no way could he measure up to the expectations of the Almighty God. Zophar was a tormenter, not a comforter.
Job 11:8 "[It is] as high as heaven; what canst thou do? Deeper than hell; what canst thou know?"
Literally, the heights of the heavens; what can you do? But the meaning is probably that expressed in the Authorized Version. God's perfectness is unattainable by man's thought, as the heights of the heavens are by his feet. Deeper than hell; literally, than Sheol, or the receptacle of the dead (see comment on Job 10:21). Paul speaks of the "deep things," or rather, "the depths" of God (see 1 Cor. 2:10).
"What canst thou know? How small a part of the Divine nature can any man thoroughly comprehend and know!
Job 11:9 "The measure thereof [is] longer than the earth, and broader than the sea."
Length is generally ascribed to the earth, and width to the sea. The ends of the earth are used for a great distance, and the sea is called the great and wide sea (see Psalm 72:1). But God and his perfections, particularly his wisdom and understanding, are infinite (Psalm 147:5). And will admit of no dimensions; as his love, so his wisdom, has a height which cannot be reached, a depth that cannot be fathomed, and a length and breadth immeasurable (see Eph. 3:18). From hence it appears that God is omniscient, omnipresent, and incomprehensible; and since he is to be found in Christ, and in him only, it is in vain for us to seek for him elsewhere. Next the sovereignty of God is spoken of.
This was speaking of the perfection of the Almighty filling the earth and the seas. The following Scripture says it best.
Verses 10-12: In his rhetorical question in 9:12, Job had compared his own cries to the braying of a wild donkey (6:5). Here, Zophar echoes his question but draws the opposite conclusion and accuses Job of being foolish and "empty-headed" (Psalms 10:14: 39:5).
Job 11:10 "If he cut off, and shut up, or gather together, then who can hinder him?"
Namely, a person or family.
"And shut up": In prison, or in the hands of an enemy, or in the net of affliction and trouble (Psalm 66:11).
"Or gather together": Make our condition straight and narrow, as some interpret it. Or, gather together as tares to the fire, or gather to himself man's breath and spirit (Job 34:14).
"Then who can hinder him? From doing what he pleases with his creatures? Who can either block the sentence, or oppose the execution? Who can control his power or arraign his wisdom and justice? If he, who made all out of nothing, thinks fit to reduce all to nothing; if he that separated between light and darkness, dry land and sea at first, is pleased to gather them together again. If he that made, think proper to unmake, who can turn him; alter his mind, or stay his hand, or impede or impeach his proceedings?
The answer of course, was no one, not even Satan. We must keep remembering that God gave Satan permission to do this to Job. This was in no way a punishment on Job for sins. This was a proving to Satan and to the on-looking angels that Job was truly a righteous man, and that nothing Satan could do to him would change that.
Job 11:11 "For he knoweth vain men: he seeth wickedness also; will he not then consider [it]?"
Though men know but little of God, and therefore are very unfit judges of his counsels and actions, yet God knows man exactly. He knows that every man in the world is guilty of much vanity and folly, and therefore sees sufficient reason for his severity against the best men.
"He seeth wickedness also": He perceives the wickedness of evil men, though it be covered with the veil of religion.
"Will he not then consider it?" Shall he only see it as an idle spectator, and not observe it as a judge to punish it?
The worst of this was that Zophar was accusing Job of being vain in his own conceit. He was saying that Job had been pretending to be a Godly man, but was not faithful to God in his heart.
Job 11:12 "For vain man would be wise, though man be born [like] a wild ass's colt."
Man, who since the fall is void of all true wisdom, pretends to be wise, and able to pass a censure upon all God's ways and works.
"Born like a wild ass's colt": Ignorant, dull, and stupid, as to divine things, and yet heady and untraceable. Such is man by his birth; this evil is now natural and hereditary, and therefore common to all men. Of consequence it is not strange, if Job partake of the common distemper.
Zophar believed that the troubles which had come to Job was because he was vain and puffed up with pride. Zophar believed they came on Job to cause him to repent.
Verses 13-20: Zophar continues to assume that Job is a sinner but reminds him that God will forgive his sin upon his confession and repentance.
Zophar asserted that God operates on the basis of "You give Me something, and I will give you something." But God does not operate this way. His creation has nothing to give Him that is worth any value (Isa. 64:6).
Verses 13-14: Zophar started out this section speaking directly to Job, "If thou prepare ..." and concluded speaking proverbially, "But the "eyes of the wicked ...". In so doing Zophar avoided directly calling Job wicked, but succeeded with ever greater force by being indirect. In the end, he told Job that his sin would bring about his death.
Job 11:13 "If thou prepare thine heart, and stretch out thine hands toward him;"
Thy business, O Job, is not to quarrel with thy Maker, or his works. But to address thyself to him by prayer and supplication, sincerely repenting of all your hard speeches, and other sins against God, and seeking him with a pure and upright heart; without which your prayers will be in vain.
"Stretch out thine hands": I.e. pray, which is here described by its usual gesture (as Job 15:25; Psalm 88:9).
"Towards him": I.e. to God, as appears both from the nature of the thing, and from the context.
Job 11:14 "If iniquity [be] in thine hand, put it far away, and let not wickedness dwell in thy tabernacles."
If you have in your hand, or possession, any goods gotten by injustice or oppression, as it seems they supposed he had. Or, he means more generally, if you allow yourself in any sinful practices, the hand being put for action, whereof it is the instrument.
"Put it far away": Keep yourself at a great distance, not only from such actions, but also from the very occasions and appearances of them.
"Let not wickedness dwell in thy tabernacles": That is, in thy habitation, either in thyself or in thy family. Whose sins Job was obliged, as far as he could, to prevent or reform, as it seems he had done (Job 1:5). He said, tabernacles, because anciently the habitations of great men consisted of several tents or tabernacles.
He was giving Job advice here. He wanted Job to put his wickedness far from him, so that God would hear his plea for forgiveness.
Job 11:15 "For then shalt thou lift up thy face without spot; yea, thou shalt be steadfast, and shalt not fear:"
With cheerfulness and holy boldness.
"Without spot": Having a clear and unspotted conscience.
"Yea, thou shalt be steadfast": Shall have a strong and comfortable assurance of God's favor, and shalt be settled, without any fear of losing thy happiness.
After Job had driven his iniquity out of his life, then he could look to heaven and to God for help. He reminded Job that if he was steadfast in the LORD, he had nothing to fear.
Job 11:16 "Because thou shalt forget [thy] misery, [and] remember [it] as waters [that] pass away:"
Thy happiness shall be so great that it shall blot out the remembrance of thy past miseries.
"And remember it as waters that pass away": Remember it no more than men remember either a land-flood, which, as it comes, so it goes away suddenly and leaves few or no marks or memorials behind it. Or the waters of a river, which pass by in constant succession.
Zophar believed that if Job would repent, his troubles would go away and he would remember them no more. It would be gone as the water passes away.
Job 11:17 "And [thine] age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning."
Literally, shall arise above the noonday; i.e. "exceed it in splendor." Instead of the "thick darkness" to which Job is looking forward (Job 10:21-22). He shall bask in a light brighter than that of the sun at noon.
"Thou shalt shine forth": The Hebrew cannot possibly bear this meaning. The uncommon word used is allied with "obscurity", and if a verb should mean "thou shalt be obscure," rather than "thou shalt shine forth." But it is perhaps a substantive, meaning "darkness;" and the translation of the Revised Version is perhaps correct: "Though there be darkness."
"Thou shalt be as the morning": "Thy light," as Professor Lee explains, "shall gradually rise and expand itself far and wide." It shall dispel the darkness, and take its place," shining more and more unto the perfect day" (Proverbs 4:18).
Zophar was saying if Job would do as he had suggested, he would not face the darkness of the grave and hell. He would bask in the Light of the LORD which was greater than the noonday sun. He would be renewed in the LORD.
Job 11:18 "And thou shalt be secure, because there is hope; yea, thou shalt dig [about thee, and] thou shalt take thy rest in safety."
From coming into like darkness, difficulties, and distress again, and from every evil and enemy. Nothing shall come nigh to disturb and hurt, nothing to be feared from any quarter, all around: or "shalt be confident". Have a strong faith and full assurance of it, in the love of God, in the living Redeemer, and in the promises which respect the life that now is, and that which is to come.
"Because there is hope": Of the mercy of God, of salvation by Christ, and of eternal glory and happiness, as well as of a continuance of outward prosperity. Faith and hope mutually assist each other. Faith is the substance of things hoped for, and hope of better and future things on a good foundation encourages faith and confidence.
"Yea, thou shalt dig about thee": To let in stakes for the pitching and fixing of tents to dwell in, and for more commodious pasturage. Or for wells of water, for the supply both of the family and the flocks. Or rather, for ditches and trenches to secure from thieves and robbers, or for drains to carry off floods of water.
"And thou shalt take thy rest in safety": Lie down on the bed and sleep in the night season in peace and quietness, having nothing to fear. Being well entrenched, and secure from plundering and flooding. And, more especially, being hedged about and protected by the power and providence of God (see Psalm 3:5). The Targum is, "thou shall prepare a grave, and lie down, and sleep secure."
Zophar was saying something that really would happen to Job after he was restored. It was not something that Zophar really wanted for Job however. He said this to remind Job of the wonders of how it used to be. Job's hope was not in what Zophar had said, or not said, but in the LORD.
Job 11:19 "Also thou shalt lie down, and none shall make [thee] afraid; yea, many shall make suit unto thee."
Either lie down on his bed, as before, or by his flocks, and where they lie down, and none should disturb him or them. Not thieves and robbers, such as the Chaldeans and Sabeans had been to him, nor lions, bears, or wolves.
"Yea, many shall make suit unto thee": Make their supplications, present their requests and petitions for relief under necessitous circumstances, or for protection from the injuries and insults of others. As the poor and needy, the widow and fatherless, had done to him in times past, when in his prosperity, and when he was a friend unto them, and the father of them (see Prov. 19:6). Or, "the great ones shall make suit to thee"; to have his favor and friendship, his counsel and advice, his company and conversation. He should be applied unto and courted by men of all sorts, which would be no small honor to him (see Psalm 45:12).
When Job was restored, there would be no warring parties from his neighbors. Instead of stealing from Job, they would be bringing things to him. Again, this was not what Zophar wished for Job, but it was what would happen.
Job 11:20 "But the eyes of the wicked shall fail, and they shall not escape, and their hope [shall be as] the giving up of the ghost."
Or be consumed. Either with grief and fears for their sore calamities; or with long looking for what they shall never attain, as this phrase is taken (Psalm 69:3; Jer. 14:6; Lam. 4:17). And this shall be thy condition; O Job, if thou persist in thine impiety.
"They shall not escape": They shall never obtain deliverance out of their distresses, but shall perish in them.
"As the giving up of the ghost": I.e. shall be as vain and desperate as the hope of life is in a man, when he is at the very point of death. Or, as a puff of breath, which is gone in a moment without all hopes of recovery.
Zophar was speaking this, as if it was the fate of Job. In reality, he was speaking of himself and what would come to him, because he had spoken evil of Job. He was saying that Job had no other hope, but death. He would be needing the prayers of Job to save himself from the fate he just spoke of Job.
Job Chapter 11 Questions
In verses 12:1 - 14:22, Job responded in his defense with strong words, completing the first cycle of speeches.
Verses 12:1 - 13:19: In his reply, Job mocked his friend's claims, sarcastically stating that all "wisdom shall die" with them. Zophar and the others did not hold a corner on wisdom; Job was also a wise man who trusted fully in the ways of the Lord. Job declared that he would continue to look to God for forgiveness, protection, and provision. ("Though He slay me, yet will I trust in Him").
Job 12:1 "And Job answered and said,"
In reply to Zophar, and in defense of himself; what is recorded in this and the two following chapters.
Verses 2-4: Job responded with cutting sarcasm directed at his know-it-all friends (verse 2), and then reminded them that he understood the principles of which they had spoken (verse 3), but they were irrelevant to his situation. On top of that, he despaired at the pain of becoming a derision to his friends, though he was innocent (verse 4).
Job 12:2 "No doubt but ye [are] the people, and wisdom shall die with you."
Job takes the opportunity, now that all three friends have spoken, to give his opinion of their counsel: "No doubt ... wisdom shall die with you". This statement is dripping with sarcasm, but is an appropriate answer to these three who thought that they had all the answers to his dilemma.
This was the first sarcastic remark that Job had made. He had been treated so poorly by his friends, and especially by Zophar, that I am not surprised. He said that these three friends thought they were wise. He said he supposed that all of the wise people of the earth would die, when they died. This was really how ridiculous they had been to him.
Job 12:3 " But I have understanding as well as you; I [am] not inferior to you: yea, who knoweth not such things as these?"
Hebrew, a heart. Which is oft put for the understanding (as Job 34:34; Jer. 5:21; Acts 8:22). I.e. God hath given me also the knowledge and ability to judge of these matters.
"I am not inferior to you": In these things which he speaketh, not in a way of vain-glorious boasting, but for the just and necessary vindication both of himself; and of that cause of God. Which for the matter and substance of it he maintained rightly, as God himself attests (Job 42:7).
"Who knoweth not such things as these?" The truth is, neither you nor I have any reason to be puffed up with our knowledge of these things; for the most foolish and barbarous nations know that God is infinite in wisdom, and power, and justice. But this is not the question between you and me.
Job suddenly spoke of himself as having as much wisdom as any of his friends. He was not morally or intellectually inferior to any of them. They had no right to presume that he was of less stature with God than they were.
Job 12:4 "I am [as] one mocked of his neighbor, who calleth upon God, and he answereth him: the just upright [man is] laughed to scorn."
"The just upright man": If this sounds like presumption, one only needs to recall that this was God's pronouncement on Job (1:8, 2:3).
They had accused him of mocking God, and he had not. They were the ones who had mocked Job. They mocked Job, and he had always been true to God. He had lived as near the perfect life in God's sight as he knew how. He had always been upright in his dealings with God and man.
Job 12:5 "He that is ready to slip with [his] feet [is as] a lamp despised in the thought of him that is at ease."
"A lamp despised in the thought": When all was at ease with Job's friends, they didn't need him, and even mocked him.
Job had fallen into misfortune by none of his own doing. They believed because he had fallen, that God was punishing Job. They despised Job for no reason at all.
Job 12:6 "The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth [abundantly]."
"God bringeth": Job refuted the simplistic idea that the righteous always prosper and the wicked always suffer, by reminding them that God allows thieves and sinners to be prosperous and secure. So, why not believe He may also allow the righteous to suffer?
It sometimes appears to Godly people that those who are living as robbers, and thieves are prospering. Job attributed their prosperity to the hand of God. It appeared to Job that the houses of the robbers were prospering.
Verses 7-25: Job believes in God's omnipotence too, though here he emphasizes its destructive capacity.
In verses 7-10 all these elements (animals, birds, earth and fish) of creation are called as illustrations that the violent prosper and live securely (verse 6). God made it so that the more vicious survive.
Job 12:7 "But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:"
Job here begins his review of all creation, to show that God has the absolute direction of it. The order of beasts, birds, and fishes, is that of dignity (compare Gen. 9:2; Psalm 8:7-8). Job maintains that, if appeal were made to the animal creation, and they were asked their position with respect to God, they would with one voice proclaim him their absolute Ruler and Director.
"And the fowls of the air, and they shall tell thee": The instincts of birds, their periodical migrations, their inherited habits, are as wonderful as anything in the Divine economy of the universe, and as much imply God's continually directing hand.
Job is using the beasts and the fowls to prove that the hand of God is in control of everything. If the beasts and birds could speak they would proclaim God Ruler of them all.
Job 12:8 "Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee."
If the material earth be intended, the appeal must be to its orderly course. Its summers and winters, its seedtime and harvest, its former and latter rains, its constant productivity, which, no less than animal instincts, speak of a single ruling power directing and ordering all things. If the creeping things of the earth, the reptile creation being meant, then the argument is merely an expansion of that in the preceding verse. The instincts of reptiles are to be ascribed, no less than those of beasts and birds, to the constant superintending action and providence of the Almighty.
"And the fishes of the sea shall declare unto thee": The testimony will be unanimous, beasts, birds, reptiles, and fishes will unite in it.
In the beginning God created the heavens and the earth. He created fish also as He is Creator God. It should not be strange to anyone, that the Creator of all the earth would be ruler over His creation.
Job 12:9 "Who knoweth not in all these that the hand of the LORD hath wrought this?"
Or "by" or "from all these" creatures. What man is there so stupid and senseless, that does not discern, or cannot learn, even from irrational creatures, the above things, even what Zophar had discoursed concerning God and his perfections, his power, wisdom and providence? For, by the things that are made, the invisible things of God are clearly seen and understood, even his eternal power and Godhead (Rom. 1:20). Particularly it may be known by these, and who is it that does not know thereby;
"That the hand of the Lord hath wrought this?" Made this visible world, and all things in it, to which Job then pointed as it were with his finger. Meaning the heavens, earth, and sea, and all that in them are, which were all created by him. Hence, he is called the Former and Maker of all things. And which are all the works of His Hand. That is, of His power, which is meant by His Hand; that being the instrument of action. This is the only place where the word "Jehovah" is used in this book by the disputants.
Somewhere behind all of the happenings upon the earth, is the Hand of God. Job knew that God had allowed his persecution. He did not know why, but he knew God had to give permission for these terrible things to happen to him. He was fully aware of who God is, and what His power is.
Job 12:10 "In whose hand [is] the soul of every living thing, and the breath of all mankind."
A brief summary of what had been said (in verses 7-8), to which is now appended the further statement that in God's Hand; wholly dependent on him, is the entire race of mankind also.
"And the breath of all mankind": Literally, and the spirit of all flesh of man.
The entire of humanity, and in fact all living things on the earth and even the earth itself, is in the Hand of the LORD. Even the very breath we breathe is a gift from God. God breathed the breath of life in us giving us the power to live.
Job 12:11 "Doth not the ear try words? and the mouth taste his meat?"
Rather, as the mouth (literally palate), tastes his meat. Does not the understanding ear discern and appropriate sound knowledge, as the palate discerns and relishes wholesome food? The ear (as well as the eye, Job 12:7-10), is a channel of sound information.
This is speaking of the senses of man being in tune with God as well.
Job 12:12 "With the ancient [is] wisdom; and in length of days understanding."
"With the ancient is wisdom": The questioning force of the preceding verse may carry over to make this a question also. "Shouldn't ancient men be wise?" If this is true, then (verse 12), is stinging sarcasm against Job's aged friends who gave unwise advice (compare 15:10), and heard and spoke only what suited them (verse 11).
This was a profound statement from Job. The older people have learned much that they know from the school of experience. The older people are wiser, because of the things they have faced in their lives and found a way to overcome. Understanding comes from accumulating learning.
Verses 12:13 - 13:3: This section gives vivid definition to the wisdom, power and sovereignty of God (verse 13). Job, despite his questions about his suffering, affirms that God's power is visible in nature, human society, religious matters, and national and international affairs. Job, however, expressed this in terms of fatalistic despair. Job knew all this and it didn't help (13:1-2); so he didn't want to argue with them anymore, he wanted to take his case before God (verse 3).
Job 12:13 "With him [is] wisdom and strength, he hath counsel and understanding."
While his distress clouded this truth at times, Job knew deep down that God was the only reality in his life.
This is speaking of God. He is the source of all wisdom and strength. God's wisdom and understanding never changes. It is God who makes it possible for us to understand. It is His strength that makes it possible for us to do all things.
Job 12:14 "Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening."
To wit, houses, castles, and cities, which God designed to destroy utterly.
"He shutteth up": If he will shut up a man in prison, or in any straits or troubles.
"There can be no opening": Without God's permission and providence.
God builds up and God tears down. This was never more evident than in the nation of Israel. God made Israel great. He made Solomon the richest man who had ever lived. He became unfaithful to God and God took the kingdom away from his family. Israel fell and was taken into captivity because of their unfaithfulness.
Job 12:15 "Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth."
God, at his pleasure, causes great droughts, which are among the worst calamities that can happen. He withholds the blessed rain from heaven (Deut. 11:17; 1 Kings 8:35; 17:1), and the springs shrink, and the rivers dry up, and a fruitful land is turned into a desert. And famine stalks through the land, and men perish by thousands.
"Also he sendeth them out, and they overturn the earth": I.e. he causes the flooding. Once upon a time he overwhelmed the whole earth, and destroyed almost the entire race of mankind, by a deluge of an extraordinary character, which so fixed itself in the human consciousness, that traces of it are to be found in the traditions of almost all the various races of men. But, beside this great occasion, he also in ten thousand other cases, causes by means of floods; tremendous ruin and devastation, sweeping away crops and cattle, and even villages and cities. Sometimes even "overturning the earth," causing lakes to burst, rivers to change their course, vast tracts of land to be permanently submerged, and the contour of coasts to be altered.
All of nature is at God's command. He brings great droughts and brings floods as he did in the time of Noah. God used the flood in Noah's time to destroy the people of the earth, because of their great evil.
Job 12:16 "With him [is] strength and wisdom: the deceived and the deceiver [are] his."
Rather (as in the Revised Version), with him is strength and effectual working. God has not only the wisdom to design the course of events (verse 13), but the power and ability to carry out all that he designs.
"The deceived and the deceiver are his": Not only does God rule the course of external nature, but also the doings of men. "Shall there be evil in a city, and shall not he have done it?" (Amos 3:6). He allows some to deceive, and others to be deceived. Moral evil is thus under his control, and, in a certain sense, may be called his doing. But it behooves men, when they approach such great mysteries, to be very cautious and wary in their speech. Job touches with somewhat too bold a hand the deepest problems of the universe.
God not only plans the events of the earth, but He has the power within Himself to see that it is done. God rules people, as well as nature. He is the Creator of them all. The person who is deceived was made by God. The deceiver was created by God as well. All mankind is God's creation. Only those who believe are His sons.
Verses 17-25: A series of action verbs point to God's sovereignty. While no explanation is given for Job's suffering, these terms underscore that no event or circumstance can affect God's sovereign might and purpose.
Job 12:17 "He leadeth counsellors away spoiled, and maketh the judges fools."
The wise counsellors, or statesmen, by whom the affairs of kings and kingdoms are ordered, he leads away as captives in triumph. Being spoiled either of that wisdom which they had, or seemed to have; or of that power and dignity which they had enjoyed.
"And maketh the judges fools": By discovering their folly, and by infatuating their minds, and turning their own counsels to their ruin.
The wise counsellors are earthly men, and they are still in the control of God. He can build them up or tear them down as He desires. The judges of the earth must remember that they will someday stand before the Judge of all the world. He judges in righteousness.
Job 12:18 "He looseth the bond of kings, and girdeth their loins with a girdle."
He takes from them the power and authority wherewith they ruled their subjects. Ruled them with rigor, perhaps tyrannized and enslaved them. And he divests them of that majesty which he had stamped upon them, and by which they kept their people in awe. These God can, and often does, take away from them, and thereby free the people from their bonds, of which we have abundance of instances in the history of different nations.
"And girdeth their loins with a girdle": He reduces them to a mean and servile condition. Which is thus expressed, because servants used to gird up their garments, (which, after the manner of those parts of the world, were loose and long), that they might be fitter for attendance upon their masters. He not only deposes them from their thrones, but brings them into slavery.
Job 12:19 "He leadeth princes away spoiled, and overthroweth the mighty."
Rather, priests. In antiquity priests occupied influential places. Compare what is said of Melchizedek (Gen. 14; of Jethro, priest of Midian in Exodus 2:16). And of the influence of the priests in several crises of the history of Israel. On "spoiled" (see Job 12:17).
"The mighty": Literally the established or perennial. Being in apposition with priests, usually a hereditary class. The word describes those who occupied high permanent place among men.
Kings are king, because God ordained it. When a king becomes evil, God may send another king to put him into captivity. It is God who looses him to greatness, or binds him as a common criminal. We saw this very thing in our study of Israel's captivity in Babylon. God led the king of Babylon to take the king of Israel. Later on, God had another king to overthrow the king of Babylon.
Job 12:20 "He removeth away the speech of the trusty, and taketh away the understanding of the aged."
God deprives trusted statesmen of their eloquence and destroys their reputation and their authority.
"And taketh away the understanding of the aged": He turns wise and aged men into fools and drivellers, weakening their judgments and reducing them to imbecility.
Sometimes, God will take a powerful statesman and make him unable to speak. The aged are sometimes, turned into people with no understanding. The Alzheimer's disease does this to many of the elderly.
Job 12:21 "He poureth contempt upon princes, and weakeneth the strength of the mighty."
I.e. he makes them contemptible to their subjects and others.
"Weakeneth": Hebrew, he looseth the girdle; which phrase signifies weakness (as Isa. 5:27); as the girding of the girdle notes strength and power (as Isa. 22:21; 45:5). Both these phrases being taken from the quality of their garments, which being loose and long, did disenable a man for travel or work.
The king of Babylon was thought of as one of the mightiest men of the world, until the handwriting appeared on the wall condemning him and the city of Babylon. This of course, was the hand of God.
Job 12:22 "He discovereth deep things out of darkness, and bringeth out to light the shadow of death."
I.e. the most secret and crafty counsels of princes, which are contrived and carried on in the dark.
"And bringeth out to light the shadow of death": There is nothing secret which God cannot, if he choose, reveal. Nor is there anything hid which he cannot make known. Dark, murderous schemes, on which lies a shadow as of death, which men plan in secret, and keep hidden in their inmost thoughts, he can, and often does, cause to be brought to light and made manifest in the sight of all. Every such scheme, however carefully guarded and concealed, shall be one day made known (Matt. 10:26). Many are laid bare even in the lifetime of their devisers.
There are no things planned by men that God does not know. They may have planned it in some secret place, but God knows all of their plans. Even plots to kill someone are known of God. Death was defeated for all believers, when Jesus rose from the grave. In that sense, death was defeated by the Light (Jesus Christ).
Job 12:23 "He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them [again]."
In this discourse of God's wonderful works, Job shows that whatever is done in this world both in the order and change of things, is by God's will and appointment. In which he declares that he thinks well of God, and is able to set forth his power in words as they that reasoned against him were. What before he said of princes, he now applies to nations and people, whom God does either increase or diminish as he pleaseth.
"He enlargeth the nations": He multiplies them, so that they are forced to send forth colonies into other lands.
"Straiteneth them again": Or, leads them in, or brings them back, into their own land, and confines them there.
Israel became almost three million people while they were slaves in Egypt. Just over seventy people went into Egypt and almost three million came out. This same three million were reduced to just a remnant by God for their unfaithfulness.
Job 12:24 "He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness [where there is] no way."
The word heart here evidently means mind, intelligence, and wisdom (see the notes at Job 12:3).
"Of the chief of the people": Hebrew "Heads of the people;" that is, of the rulers of the earth. The meaning is, that he leaves them to infatuated and distracted counsels. By withdrawing from them, he has power to frustrate their plans, and to leave them to an entire lack of wisdom (see the notes at Job 12:17).
"And causeth them to wander in a wilderness": They are like persons in a vast waste of pathless sands without a waymark, a guide, or a path. The perplexity and confusion of the great ones of the earth could not be more strikingly represented than by the condition of such a lost traveler.
When the leader of the people is filled with confusion and wanders in the wilderness, they wander around as sheep without a shepherd.
Job 12:25 "They grope in the dark without light, and he maketh them to stagger like [a] drunken [man]."
Like blind men, as the men of Sodom, when they were struck with blindness. Or "they grope", or "feel the dark, and not light", as the Targum. As the Egyptians did when such gross darkness was upon them as might be felt.
"And he maketh them to stagger like a drunken man": That has lost his sight, his senses, and his feet, and knows not where he is, which way to go, or how to keep on his legs. But reels to and fro, and is at the utmost loss what to do. All this is said of the heads or chief of the people, in consequence of their hearts being taken away, and so left destitute of wisdom and strength.
Those who walk in darkness have no direction in their lives.
John 11:10 "But if a man walk in the night, he stumbleth, because there is no light in him."
Job Chapter 12 Questions
Job 13:1 "Lo, mine eye hath seen all [this], mine ear hath heard and understood it."
All this which either you or I have discoursed concerning the infinite power and wisdom of God, I know, both by seeing it, by my own observation and experience.
We see that Job's patience with his three friends was wearing a little thin. Everything they had said to him, he already knew from the experiences of his life. Many of the things they had accused him of, he had taught against himself. He understood everything they were saying, but they would not believe that he had not sinned in the ways they discussed.
Job 13:2 "What ye know, [the same] do I know also: I [am] not inferior unto you."
"I am not inferior unto you" shows the deep resentment that Job had toward his friends' unsympathetic diagnosis.
This is a repetition of a statement made in the last lesson. His friends had thought they would instruct him on repenting and reaching the LORD in prayer. He was as well acquainted with the LORD as they were.
Verses 3-4: After a litany of wounding words from his friends, who he declared a bunch of useless quacks ("physicians of no value"), Job all the more desired an audience with God. He used similar pronouncements regarding Eliphaz, Bildad and Zophar elsewhere (16:2-3; 17:10).
Job 13:3 "Surely I would speak to the Almighty, and I desire to reason with God."
I would rather debate the matter with God than with you. I am not afraid of presenting my person and cause before him, who is a witness of my integrity, and would not deal as unmercifully with me as you do.
Job had no intention of trying to prove his innocence to anyone, but God. It is not a sin to reason with God. In fact, He invites his people to come and reason with Him. God is not so unreachable, that he will not hear our plea to Him.
Verses 4-19: Job addressed his ineffective counselors.
In verses 4-5, Job couldn't hold back from a blistering denunciation of his useless counselors, telling them that their silence would be true wisdom (verse 13).
Job 13:4 "But ye [are] forgers of lies, ye [are] all physicians of no value."
I.e. authors of false doctrine, to wit, that great afflictions are peculiar to hypocrites and wicked men.
"Physicians of no value": Unfaithful and unskillful; prescribing bad remedies, and misapplying good ones.
His friends had pretended to come, so they might comfort him and help him. Instead, they have made him feel worse than he did before they came.
Job 13:5 "O that ye would altogether hold your peace! and it should be your wisdom."
Since what they said of him was not true, nor anything to the purpose, or that tended to the comfort of his afflicted soul, but the reverse. And therefore he could have wished they had never broke silence, but continued as they were the first seven days of their visit. And now, since they had spoken, and had done no good by speaking, but hurt, he desires for the future they would be silent, and say no more.
"And it should be your wisdom": It would be the greatest evidence of it they could give. They had shown none by speaking; it would be a proof of some in them, should they hold their peace; a very biting expression this is (see Prov. 17:28).
They would have been much wiser to have just sat with him without saying anything, than to have criticized him and made matters worse.
Job 13:6 Hear now my reasoning, and hearken to the pleadings of my lips.
Job entreats his friends that they would be no longer speakers, but hearers; that they would graciously agree to sit still, and hear what he had to say. Though he was greatly afflicted, he had not lost his reason, and wisdom was not driven out from him (Job 6:13). He had still within him his reasoning powers, which he was capable of making use of, and even before God, and desires that they would attend to what he had to say on his own behalf.
"And hearken to the pleadings of my lips": He was capable of pleading his own cause, and he was desirous of doing it before God as his Judge. And begs his friends to be silent, and hear him out, and then let judgment be given, not by them, but by God Himself.
The friends of Job might listen to these pleadings, but they were really addressed to God. He was asking God to hear his reasoning.
Job 13:7 "Will ye speak wickedly for God? and talk deceitfully for him?"
"Wickedly for God ... deceitfully for him": He accused them of using lies and fallacies to vindicate God, when they asserted that Job was a sinner because he was suffering.
The so called friends of Job asked the question above. They were thoroughly convinced that Job had sinned, and that the calamity that came upon him was a judgement from God. They did not want him to sin further by reasoning with God.
Job 13:8 "Will ye accept his person? will ye contend for God?"
"Will ye accept his person": "Are you wise enough to argue in God's defense" he asked? To think that is very brash and really mocks God by misrepresenting Him (verse 9), and should lead to fear of chastening (verses 10-11).
God did not need Job's friends to take His side. He was perfectly capable of deciding this for Himself. They were automatically assuming that God would not listen to Job.
Job 13:9 "Is it good that he should search you out? or as one man mocketh another, do ye [so] mock him?"
Will it be to your credit and comfort?
"Search you out": I.e. narrowly examine your hearts and discourses, whether you have uttered truth or falsehood. And whether your speeches proceed from true zeal for God, or from your own prejudices and passions, and from a desire to curry favor with him.
"Do ye so mock him": To wit, by covering your non-charitableness and corrupt affections with pretenses of piety, as if God could not discern your cunning or clever devices. Or by pleading his cause with weak and foolish arguments, which is a kind of mockery to him, and an injury to his cause. Or by seeking to flatter him with false praises, as if he did distribute the things of this world with exact justice, prospering only the good, and severely afflicting none but wicked men?
Job now turned to the friends and asked them of their own motives. He would like to know if they were examined as closely as he had been, would they be able to stand. They were mocking Job, and perhaps would have had an even worse time had they been found wanting in any area. They should consider their own faults, before they began to find fault in others.
Job 13:10 "He will surely reprove you, if ye do secretly accept persons."
Even though it is his own person which you accept, his own cause that you unduly favor, He, as the God of truth, and Maintainer of right, will assuredly reprove and condemn you.
This was a statement against the friends that they had become his friends, because of his high standing. He had been a wealthy man, when they became his friends. He was questioning their motives in becoming his friends. Had they been his friends because of their great admiration for his belief in God, or were they his friends because of his wealth?
Job 13:11 "Shall not his excellency make you afraid? and his dread fall upon you?"
Will not the very Excellency and perfection of God cause you all the more to fear, since they will be arrayed against you? God, who is of purer eyes than to behold iniquity, who is no respecter of persons, and hates those who are respecters of persons. Will by his very purity and truth be offended at your conduct, and induced to punish it.
His Excellency is speaking of God. God is Truth and Purity to the utmost. He is no respecter of persons. He has no respect for those who are respecters of persons. These three friends of Job should be afraid of God judging them for their respect of persons.
Job 13:12 "Your remembrances [are] like unto ashes, your bodies to bodies of clay."
"Ashes ... clay": Ineffective and worthless.
Ashes are easily blown away. They had forgotten the good that Job had done. They were too earthy for Job. He spoke of them as a clump of clay without spirit.
Job 13:13 "Hold your peace, let me alone, that I may speak, and let come on me what [will]."
That I may freely utter my whole mind.
"Let come on me what will": For the event of my discourse with God, wherewith you threaten me, I am willing to submit myself to Him, to do with me as He pleaseth. For I know He will not judge so severely and partially of me, or my words, as you do, but will accept what is good, and pass by any circumstantial defects in my person or speech. Knowing that I speak from an upright heart.
Job was asking his friends to leave him alone, so that he could speak with God. Job explained to them that he would take his chances with God. Job trusted God completely.
Job 13:14 "Wherefore do I take my flesh in my teeth, and put my life in mine hand?"
A proverb meaning "why should I anxiously desire to save my life?" Like an animal who holds its prey in its mouth to preserve it or a man who holds in his hand what he wants to secure, Job could try to preserve his life, but that was not his motive.
Job was saying that the words that come from his mouth might devour him. He realized also, that he is taking his very life in his hands when he speaks to God, but he was willing to take that chance. Frankly it could not be worse for Job than it already was.
Job 13:15 "Though he slay me, yet will I trust in him: but I will maintain mine own ways before him."
"Though he slay me, yet will in trust in him" expresses the unquenchable faith of one who lives by faith, not by sight. Even when it appears that God Himself has turned against Job, he will still trust in God.
Job assured his accusers that his convictions were not self-serving, because he was ready to die trusting God. But still he would defend his innocence before God, and was confident that he was truly saved and not a hypocrite (verse 16).
Because he had not been present to hear the interaction between God and Satan, Job could not know the significance of these words, which delivered a direct answer to Satan's taunts (in 1:9-12 and 2:4-6). Job's declaration proved his unconditional "trust" in God. Ultimately for Job, God was enough.
Job was placing his trust in God. He would not change the ways that he had been, because he had no guilt of sin in his life. He would present himself to God the same as he had been all along. His trust in God was greater than any fear that he might have. He knew that God was just and fair. He had nothing to fear.
Job 13:16 "He also [shall be] my salvation: for a hypocrite shall not come before him."
I rest assured that he will save me out of these miseries, sooner or later, one way or other. If not with a temporal, yet with an eternal salvation after death; of which he speaks (Job 19:25). "For a hypocrite": Or, rather, "but a hypocrite shall not come before him". If I were a hypocrite, as you allege, I dare not present myself before him to plead my cause with him, as now I desire to do. Or could I hope for any salvation from or with him in heaven.
Job was absolutely assured that God would save him in due time. He might die in his misery, but God would save his soul. Job was saying, "I will not be a hypocrite and try to be something that I am not". God would not have any time for a hypocrite.
Verses 17-19: "Declaration ... cause ... justified ... ordered". The language of a courtroom came out strongly. Job could not just be silent and die (verse 19). He finished strongly before turning to God in prayer (13:20 - 14:22).
Job 13:17 "Hear diligently my speech, and my declaration with your ears."
This he desired before (Job 13:6), and now repeats. Either because they manifested some dislike of his speech, and some desire to interrupt him; or, because he now comes more closely to the question. The foregoing verses being mostly in the way of preface to it.
"And my declaration": That is, the words whereby I declare my mind.
David cried out to God to hear him so many times. Every believer sometime or other, has cried out to God to hear his prayer. This was basically the same thing. Job wanted God to listen carefully to his request.
Job 13:18 "Behold now, I have ordered [my] cause; I know that I shall be justified."
To wit, within myself. I have seriously and sincerely considered the state of my case, and what can be said either for me or against me. I am ready to plead my cause.
"Justified": I.e. acquitted by God from that hypocrisy and wickedness wherewith you charge me, and declared a righteous and innocent person, human infirmities excepted.
We do not justify ourselves. It is God who justifies. Justification means just as if we had never sinned. Job had carefully planned what he would say to God, and would take full responsibility for what he said.
Job 13:19 "Who [is] he [that] will plead with me? for now, if I hold my tongue, I shall give up the ghost."
A marvelous confession, equivalent to, "If I give up my faith in Him who is my salvation, and my personal innocence, which goes hand-in-hand therewith, I shall perish. To give up my innocence is to give up Him in whom I hold my innocence, and in whom I live."
Job was not absolutely sure whether God Himself would hear him, or whether He would send an angel to hear Job out. Job felt that if he had to wait any longer, he would die.
Verses 13:20 - 14:22: Job transitions here from reply to lament, pleading with God for an audience. Job turned to reason with God (verse 3), and pleaded his case.
(In verses 20-22), Job asked God to end his pain and stop frightening him with such terrors (verse 24), then speak to him. He was concerned with his misery, but even more with his relation to the God he loved and worshiped.
Job 13:20 "Only do not two [things] unto me: then will I not hide myself from thee."
This is an address not to Zophar as in the place of God, as to me, but to God himself. By this it appears, that though in modesty he does not mention him, yet he it is having the main, if not the sole regard unto (in Job 13:19). For his desire was to speak to the Almighty, and reason with God, and have nothing more to do with his friends (Job 13:3). But before any pleadings begin on either side, he is desirous of settling and fixing the terms and conditions of the dispute. He requests that two things might be granted him, which are mentioned in (Job 13:21).
"Then will I not hide myself from thee": Through fear or shame, but boldly appear before God, and come up even to his seat, and plead with him face to face.
Job 13:21 "Withdraw thine hand far from me: and let not thy dread make me afraid."
I.e. "thy afflicting hand." Job views all his physical suffering as having come directly from the hand of God. Momentarily caused by Him, and therefore removable by Him at any moment. He has no thought for secondary causes.
"And let not thy dread make me afraid": Job speaks here and elsewhere of spiritual terrors. Those vague and impalpable fears which suggest themselves inwardly to the soul, and are far more painful and dreadful, than any amount of bodily anguish. Unless he is free from these, as well as from physical pains, he cannot plead his cause freely and fully.
We see that Job was asking for a temporary stop of the pain in his body, while he talked with God. He also wanted his great fear of God to be momentarily removed, so that he could speak without trembling. He wanted to be able to boldly come to God with his statement. He was asking permission, and not demanding it.
Job 13:22 "Then call thou, and I will answer: or let me speak, and answer thou me."
Either call him by name in open court, and he would answer to it. Or arraign him at the bar, and exhibit charges against him, and he would make answer to them and clear himself. His sense is, that if God would take upon him to be plaintiff, and accuse and charge him with what he had to object to him, then he would be the defendant, and plead his own cause, and show that they did not of right belong unto him.
"Or let me speak, and answer thou me"; Or he would be plaintiff, and put queries concerning the afflictions he was exercised with, or the severity of them, and the reason of such usage, and God be the defendant, and give him an answer to them, that he might be no longer at a loss as he was for such behavior towards him. This is very boldly said indeed, and seems to savor of irreverence towards God. And may be one of those speeches for which he was blamed by Elihu, and by the Lord himself. though no doubt he designed not to cast any contempt upon God, nor to behave ill towards him. But in the agonies of his spirit, and under the weight of his affliction, and to show the great sense he had of his innocence, and his assurance of it, he speaks in this manner. Not doubting but, let him have what part he would in the debate, whether that of plaintiff or defendant, he should carry the cause, and it would go in his favor. And though he proposes it to God to be at his option to choose which he would take. Job stays not for an answer, but takes upon him to be plaintiff, as in the following words.
Whenever the Lord was ready, he could call for Job and Job would be ready. If God did not prefer to call Job, Job would speak and God could answer.
Job 13:23 "How many [are] mine iniquities and sins? make me to know my transgression and my sin."
"How many are mine iniquities and sins?" Job wanted to know how many so that he could determine if his measure of suffering matched the severity of his sin, and he could then repent for sins he was unaware of.
This was not a statement that he had no sin. This was a true statement, that if he had sinned he was unaware of what the specific sins were. Job truly did want to repent of any sin he had committed, and make it right with God. He just did not know what to change.
Job 13:24 "Wherefore hidest thou thy face, and holdest me for thine enemy?"
I.e. withdraw your favor and help which you used to give me; as this phrase is commonly used (as Deut. 31:17; Psalm 13:1; 102:2).
"Holdest me for thine enemy": I.e. deal sharply with me as if I were your professed enemy.
Job had always enjoyed the presence of God. He suddenly had that taken away from him. It seemed to Job that God was hiding from him. He did not understand why he seemed to be God's enemy.
Job 13:25 "Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?"
Job compares himself to two of the weakest things in nature, a withered leaf, and a morsel of dry stubble. He cannot believe that God will employ his almighty strength in crushing and destroying what is so slight and feeble. A deep sense of God's goodness and compassion underlies the thought.
A withered leaf that had fallen from a tree and dry stubble are some of the most helpless things in the world. A little puff of wind can blow them away. Job was feeling as helpless as both of them. It seems, he could not help himself.
Job 13:26 "For thou writest bitter things against me, and makest me to possess the iniquities of my youth."
"Writest bitter things against me": This a judicial phrase referencing the writing down of a sentence against a criminal used figuratively for the extreme suffering as if it were a divine sentence as just punishment for extreme sin. Job felt God might be punishing him for sins committed years earlier in his youth.
Job seemed to say to God, that He was drawing up papers full of accusations against him that he might be tried with. Job had possibly been a sinner in his youth, and the only thing that Job could think of that God might accuse him of were those past sins.
Job 13:27 "Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet."
"Lookest narrowly unto all my paths": In another context, these words would speak of protection, but here, Job questioned whether or not God had held him on too tight a leash. The comment amounts to saying that God is being overly rigorous toward Job's sin, as compared to others.
God had not actually put him in stocks. The disease that he had possibly, kept him as immobile as he would have been, had he been in stocks. There were marks on Job's feet, and in fact, on every other part of his body as well. What Job did not know, was that Satan had put the marks there.
Verses 13:28 - 14:12: Without the benefit of the New Testament Scriptures, Job had no knowledge of resurrection or the age to come. Still, he well knew the fixed nature of death in this life, that once people die, their physical bodies do not wake up. His understanding was consistent with the New Testament, which teaches that the bodies of those who die in this age remain in the grave until the coming of Christ in the last days (1 Thess. 4:13-17; Rev. 20:4-6).
Job 13:28 "And he, as a rotten thing, consumeth, as a garment that is moth eaten."
"He, as a rotten thing": He refers to man in general, who is here compared to a rotting garment, an apt illustration of his corruption.
This general comment on the plight of man should not be separated (from 14:1), which it introduces.
Job was speaking of the disease that was ravishing his body. His skin was rotting away. Soon his flesh would be like a moth-eaten garment.
Job Chapter 13 Questions
Verses 1-22: The Book of Job is filled with references to the brevity of man's life. This is especially true of chapter 14. Man "is of few days" (verse 1), "Like a flower" (verse 2), and so on. His viewpoint is very similar to the Preacher in Ecclesiastes.
(In verses 1-12), Job embraced the fact of God's control over the issues of this life, but challenged their meaning. Life is short (verses 1-2), all are sinners (verse 4), and days are limited (verse 5), then comes death (verses 7-12). In light of this, Job asked God for a little grace instead of such intense judgment (verse 3), and a little rest from all the pain (verse 6), and suggested that a tree has more hope than he did (verse 7).
Job 14:1 "Man [that is] born of a woman [is] of few days, and full of trouble."
In the last verse of chapter 13, Job thought of himself as one of the race of men, and now he speaks of the characteristics of this race.
"Born of a woman": The offspring of one herself weak and doomed to sorrow (Genesis 3:16), must also be weak and doomed to trouble (compare Job 15:14; 25:4).
It appears to me, that Job was speaking of the flesh of man in this Scripture. The natural man is born of a woman. Most all of the natural men of our day, can look forward to about seventy years of life. Some, by great strength, might even live to be a hundred. Even if a man lived to be a hundred, his days would be few. The flesh of man is not made to live forever. The body wears out from much age, and finally gives way. Life on this earth is filled with trials and tribulation. This was the thing that Job was relating here.
Job 14:2 "He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not."
Out of his mother's womb (Job 1:21).
"Like a flower": Which quickly grows up and makes a fair show, but soon withers, or is cut down.
"As a shadow": Which being made by the sun, follows its motions, and is in perpetual movement, until at last it vanishes and disappears.
A flower blooms in the springtime, and is cut down in the fall. Eastern flowers usually last but one day, and they are gone. Oh, what a brief life. Shadows do not last very long either. They change constantly, and then are gone when the sun goes down.
Job 14:3 "And dost thou open thine eyes upon such a one, and bringest me into judgment with thee?"
Either to take thought or care about him. Or rather, to observe all his ways, that you may find cause of punishment. He is not a fit match for thee. It is below thee to contend with him, and to use thy infinite wisdom and power to crush him. This seems best to suit with the scope and context.
"Bringest me into judgment with thee": I.e. plead with me by thy judgments, and thereby, in a manner, force me to plead with thee, without granting me those two necessary and favorable conditions, expressed in (Job 13:20-21).
Why would God bother with such short lived, mortal man? It seemed amazing to Job that God would choose one man out of all humanity to judge. Job was aware that something was different about his circumstance compared to other men, but he had not decided why this was so.
Job 14:4 "Who can bring a clean [thing] out of an unclean? Not one."
How can man be clean that is born of woman, who is unclean? This question is reiterated by Bildad (Job 25:4). We ought perhaps, rather to render: "Oh, that the clean could come forth from the unclean! But none can."
Men are born in sin. Perhaps, Job was speaking of the uselessness of trying to become righteous, after beginning in sin.
Job 14:5 "Seeing his days [are] determined, the number of his months [are] with thee, thou hast appointed his bounds that he cannot pass;"
Job here returns to the consideration of the shortness of man's life. "His days are determined;" i.e. they are a limited period, known to and fixed beforehand by God. They are not like God's days, which "endure throughout all generations" (Psalm 102:24). The number of his months are with thee. "With thee" means "known to thee", "laid up in thy counsels." Thou hast appointed his bounds that he cannot pass. "His bounds" are "the limit of his lifetime." The three clauses are redundant. One idea pervades them all.
The number of days and years of man's life is only known of God. He has our days numbered. Not everyone lives to adulthood, and certainly, not all live to be seventy years old. Only God knows the length of your life upon this earth. God lives in one eternal day. Our lives do not end when our flesh dies. Our spiritual bodies will rise out of the flesh bodies when the flesh dies.
Job 14:6 "Turn from him, that he may rest, till he shall accomplish, as a hireling, his day."
Withdraw thine afflicting hand from him.
"That he may rest": That he may have some present comfort and ease. Or, and let it cease, i.e., the affliction, which is sufficiently implied. Others: And let him cease, i.e., to live, or take away my life. But that seems not to agree with the following clause of this verse, nor with the succeeding verses.
"Till he shall accomplish, as a hireling, his day": Give him some respite till he finish his course, and come to the period of his life which thou hast allotted to him. As a man appoints a set time to a mercenary servant.
Job was asking God to give rest to the weary body that was enduring until it died. This turning from him was speaking of a pause in constantly searching man out. Job was speaking of himself.
Job 14:7 "For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease."
But man, though a far nobler creature, is in a much worse condition, and when once he loses this present and worldly life, he never recovers it. Therefore, show some pity to him, and give him some comfort while he lives.
A tree can spring up from its roots, even after it is cut down. Sometimes, the tree that comes up from the root, will be even stronger than the tree that was cut down.
Job 14:8 "Though the root thereof wax old in the earth, and the stock thereof die in the ground;"
Man may claim a peaceful life, since, when separated from it by death, he never returns to it. This does not deny a future life, but a return to the present condition of life. Job plainly hopes for a future state (Job 7:2; 14:13). Still, it is but a vague and trembling hope, not assurance; excepting the one bright glimpse (in Job 19:25). The Gospel revelation was needed to change fears, hopes, and glimpses into clear and definite certainties.
Job 14:9 "[Yet] through the scent of water it will bud, and bring forth boughs like a plant."
As soon as it smells it, or perceives it, is sensible of it, or partakes of its efficacy. Denoting both how speedily, and how easily, at once as it were, it buds forth through the virtue either of rain water that descends upon it, or river water by which it is planted, or by any means conveyed unto it. Particularly this is true of the willow, which delights in watery places; and, when it is in the circumstances before described, will by the benefit of water bud out again, even when its stock has been seemingly dead.
"And bring forth boughs like a plant": As if it was a new plant, or just planted. So the Vulgate Latin version, as "when it was first planted"; or as a plant that sends forth many branches. The design of this simile is to show that man's case is worse than that of trees, which when cut down sprout out again, and are in the place where they were before. But man, when he is cut down by death, rises up no more in the same place. He is seen no more in it, and the place that knew him knows him no more. Where he falls he lies until the general resurrection.
This is speaking of the roots appearing to be dead, and coming back to life, when water gets to the roots.
Job 14:10 "But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he?"
His body by degrees rotting away; or is cut off, as this word is used (Exodus 17:13; Isa. 14:12).
"Where is he?" I.e. he is nowhere; or he is not, to wit, in this world, as that phrase is commonly used (see Job 3:16; 7:8, 21).
Job was speaking of the flesh of man, as if it was what man really was. The flesh of man does die, and does not live again. The flesh which was made of dust returns to the dust of the earth. The ghost that man gives up, is the spirit that rises from that body to live either in heaven or hell.
Job 14:11 "[As] the waters fail from the sea, and the flood decayeth and drieth up:"
The words may be rendered either without the "as", and denote dissimilitude. And the sense is, that the waters go from the sea and return again, as with the tide.
"And the flood decayeth and drieth up": And yet is supplied again with water: "but man lieth down, and riseth not again" (Job 14:12). Or else with the "as", and express likeness; as the waters when they fail from the sea, or get out of lakes, and into another channel, never return more. And as a flood, occasioned by the waters of a river overflowing its banks, never return into it any more. So man, when he dies, never returns to this world any more.
The flood always goes away and leaves the clay of the earth. The river that dries up does the same. This was Job saying that he had dried up, and was returning to the clay of the earth.
Job 14:12 "So man lieth down, and riseth not: till the heavens [be] no more, they shall not awake, nor be raised out of their sleep."
Or "and", or "but man lieth down"; in the grave when he dies, as on a bed, and takes his rest from all his labors, toil and troubles, and lies asleep, and continues so till the resurrection morning.
And riseth not": From off his bed, or comes not out of his grave into this world, to the place where he was, and to be engaged in the affairs of life as he was before, and never by his own power. And whenever he will rise, it will be by the power of God, and this not till the last day, when Christ shall appear in person to judge the world.
Notice, "till the heavens be no more". The body of man lies in the grave decaying away to return to the dust it came from. Job was not denying that there would be a resurrection, but was speaking of the immediate death awaiting him.
(In verses 13-17), Job asked to die and remain in the grave until God's anger was over, then be raised to life again when God called him back (verses 13-15). If he were dead, God wouldn't be watching every step, counting every sin (verse 16); it would all be hidden (verse 17). Here was the hope of resurrection for those who trusted God. Job had hope that if he died, he would live again (verse 14).
Verses 13-14: Sheol is the Old Testament term for the place of the departed dead. Job longs for death as a release from the trials of earth. His question, "If a man die, shall he live again?" is answered (in 19:25-26; see the note on 19:23-27). There are several questions raised in this book. They all express man's desire to know who he is, why he was born, and where he is going.
Job 14:13 "O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!"
In some secret and safe place, under the shadow of thy wings and favor, that I may have some support and comfort from thee.
"Until thy wrath be past": While I am oppressed with such grievous and various calamities; which he calls God's wrath. Because they were, or seemed to be, the effects of his wrath.
"A set time": To wit, to my sufferings, as thou hast done to my life (Job 14:5).
"Remember me": I.e. wherein thou will remember me, to wit, in mercy, or so as to deliver me. For it is well known that God is frequently said to forget those whom he suffers to continue in misery, and to remember those whom he delivers out of it.
Job would rather die and have his body lie in the grave, so that he would be hidden, until the anger of God was passed. He knew that God would not forget him, and let him stay there forever.
Job 14:14 "If a man die, shall he live [again]? all the days of my appointed time will I wait, till my change come."
Although Job speaks here about the finality of death in this age, Jesus taught that anyone who dies in this age will indeed "live again" in the next, either dwelling in the presence of Almighty God (John 11:23-26; 1 Cor. 15:3-57), or in the suffering and torment of hell (Rev. 20:13-15). Life is never finished at the grave for the Christian, the grave is where real life begins.
The answer to this is of course yes. It was as if Job was wanting the answer to that to be no. He wanted to depart to get out of his pain and suffering. He was looking to that time when he would be changed. His body of flesh would give way to his spiritual body.
Job 14:15 "Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands."
First, at death, thou shalt call my body to the grave and my soul to thyself, and I will cheerfully answer, "here I am". Gracious souls readily answer death's summons, and appear to his writ. Their spirits are not forcibly required of them, as was that of the rich man (Luke 12:20), but willingly resigned by them. And the earthly tabernacle not violently pulled down, but voluntarily laid down. Second at the resurrection thou shalt call me out of the grave by the voice of the archangel, and I will answer and come at thy call.
"For thou wilt have a desire to the work of thy hands": A love for the soul, which thou hast made. And new, made by thy grace; and for the body, which is also the work of thy hands, and to which thou wilt have a desire, having prepared glory for it in a world of glory.
Job was the "work of thine hands" here. Job knew that he was God's creation. He knew that God would call him, and he would answer.
Job 14:16 "For now thou numberest my steps: dost thou not watch over my sin?"
Figures expressing the keen scrutiny with which God watches man's life in order to detect his false steps and observe his every sin (compare Job 13:27).
God knew each step that Job had made. He also knew if Job had sinned. Mankind has no secrets from God. God knows even the things that are done in secret.
Job 14:17 "My transgression [is] sealed up in a bag, and thou sewest up mine iniquity."
As writings or other choice things, that they may be safely kept, and all of them brought forth upon occasion. And not one of them forgotten or lost (Compare Deut. 32:44; Job 37:7; Hosea 13:12).
"Thou sewest up mine iniquity": I.e. thou keeps all my sins in your memory, and fastens the guilt of them upon my conscience. Or, thou adds to my sin, one sin to another; the follies of my youth (Job 13:26), or to those of my younger years. Or, thou adds to my punishment, i.e. thou punishes me more than mine iniquities deserve, all things considered. For this sinful thought seems sometimes to have risen in Job's mind, as may be gathered from different parts of this book. Which therefore Zophar decries and disproves (Job 11:6).
This was as if God had a bag that he put each sin into and sealed them up, so they could not escape.
Verses 18-22: The Christian response to suffering should be neither denial nor fatalistic surrender. Jesus offers people hope beyond the immediacy of their pain. The promise of eternal life prevents present anguish from having the last word.
Job returned to his complaint before God, and reverted to a hopeless mood, speaking about death as inevitable (verses 18-20), and causing separation (verse 21). He was painfully sad to think of it (verse 22).
Job 14:18 "And surely the mountain falling cometh to nought, and the rock is removed out of his place."
Rather: But (compare Job 13:3-4).
The "mountain falling" is the mountain from which great forces detach pieces, as man is subjected to the shattering strokes of God. The second clause shows this to be the meaning.
Job was comparing his loss of everything he had, including his children, with the sudden collapse of a mountain. When a volcano erupts, sometimes half of the mountain comes off at the top. Rocks are thrown sometimes for miles away from where they had been. Just as this calamity of the mountain had been sudden, Job's loss was sudden.
Job 14:19 "The waters wear the stones: thou washest away the things which grow [out] of the dust of the earth; and thou destroyest the hope of man."
The turbulent waters wear away the stones of the brook by their constant action.
"Thou washest away": Rather, the floods thereof (i.e. of the waters), do wash away the soil of the earth.
"And thou destroyest": I.e. so thou destroyest. The "hope" of man which God destroys is not the specific hope of a renewed life (Job 14:7). This idea is dismissed; but more general, the hope of life.
The never ending washing of water over rocks can finally cut a hole into them. The never ending pain of Job's had cut a hole into his heart. He was full of despair and hopelessness.
Job 14:20 "Thou prevailest for ever against him, and he passeth: thou changest his countenance, and sendest him away."
When once thou take away this life, it is gone forever. For he speaks not here of man's future and eternal life in another world.
"He passeth": I.e. he dies, or is about to die. Man's death is oft called a passage, or a going, to intimate that it is not an annihilation, but only a translation of him into another place and state. His countenance; either,
(1) His visage, which by death and its harbingers is quite transformed in color and shape, as we see by daily experience. Or;
(2) The face and state of his affairs, as to worldly riches, and pleasures, and honors, all which he leaves behind him.
"Sendest him away": To his long home by death.
Job would feel like fighting back, if he had known this was an attack from Satan. He knew it was useless to fight God. Job thought God was sending this endless oppression, and he was aware he would not be able to endure for long.
Job 14:21 "His sons come to honor, and he knoweth [it] not; and they are brought low, but he perceiveth [it] not of them."
The meaning seems to be, "If his sons come to honor, it is of no advantage to him. In the remote and wholly separate region of Sheol he will not be aware of it."
"And they are brought low, but he perceiveth it not of them": Equally, in the opposite case, if his sons are brought low, he is ignorant of it, and unaffected by their fate.
After a man is dead, his family can come to honor him, but he would not even know they were there.
Job 14:22 "But his flesh upon him shall have pain, and his soul within him shall mourn."
This is man's condition; he is miserable both when he dies, because he dies without hope of returning to life, as he had discoursed before. And (as he now adds), while he lives, while his flesh is upon him, and his soul within him. While the soul is clothed with or united to the body, he feels sharp pain in his body, and bitter grief in his soul. Seeing therefore the state of man upon earth is so vain and unhappy every way, Lord, give me some comfort to sweeten my life, or take away my life from me.
A man in such great pain as Job is here, was sorrowful of soul.
Job Chapter 14 Questions
From here to 21:34: These chapters include the second round of speeches between Job and his friends. (From here to verse 6), Eliphaz deemed Job's words the product of wind and bombast. He began by accusing Job of sinning by attacking God with his complaints. He felt Job was guilty of empty words and had not exhibited godly fear and righteous prayer (verse 4), but rather was sinning in his prayer (verses 5-6).
Verses 1-35: This time, in his second speech, "Eliphaz" employs one of the oldest strategies in debate: if you cannot win the argument, attack your opponent. Believing that Job's latest statements revealed his inward corruption, Eliphaz once again indicted his so-called friend.
Eliphaz returns for his second session (see Job verses 4-5).
The second cycle of speeches given by Job and his 3 friends. Job's resistance to their viewpoint and his appeals energized them to greater intensity in their confrontation.
Job 15:1 "Then answered Eliphaz the Temanite, and said,"
Or, who was of Teman, as the Targum. The first of Job's friends and comforters, the oldest of them, who first began the dispute with him. Which was carried on by his two other companions, who had spoken during their turns. And now in course it fell to him to answer a second time, as he does here.
"And said": as follows.
The second round of discussion becomes more heated. Now that Job has heard and answered all three friends, he is regarded by all three as quite arrogant.
Job 15:2 "Should a wise man utter vain knowledge, and fill his belly with the east wind?"
Eliphaz begins his second speech with a question. There are over three hundred questions in the Book of Job (more than in any other book in the Bible). They express the viewpoint of wisdom and the search for understanding. Their constant use in the book clearly reflects its Near Eastern origin.
Eliphaz was criticizing Job for his talking. He thought all of Job's talk was in vain. He thought that God regarded it no more than He would the blowing of the wind. The east wind in that part of the world was the worst of winds.
Job 15:3 "Should he reason with unprofitable talk? or with speeches wherewith he can do no good?"
Of what consequence are all his arguments? Do they carry any weight with them? Do they convince and satisfy those with whom he contends? No: they are no better than unprofitable talk.
"With speeches wherewith he can do no good?" Either to himself or others, but will do much hurt.
Eliphaz was saying that Job's talk was unprofitable. He was telling Job that all of his talk would do no good at all. He had a terrible opinion of Job. He truly felt that Job's sins were so great, that God would not even listen to him.
Job 15:4 "Yea, thou castest off fear, and restrainest prayer before God."
"Thou castest off fear", that is, the fear of God. Eliphaz makes a serious accusation that Job is actually undermining devotion to God by others.
He forgot that Job had asked God to take away his fear of Him. Job had spoken boldly of his belief that God would save him. Eliphaz believed that Job was not showing reverence toward God. He even believed that Job was hindering other's prayers to God.
Job 15:5 "For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty."
Eliphaz now accuses Job of "iniquity" and being "crafty" deceitful, whereas in his first speech he seemed to assume Job's sincerity.
Eliphaz believed that Job's tongue was speaking from a heart filled with iniquity.
Job 15:6 "Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee."
Or shows thee to be a wicked person, guilty of things charged upon thee. Out of thine own mouth thou art convicted, there needs no other evidence to be brought against thee, that is sufficient: and thou saves me, and any other, the trouble of passing the sentence of condemnation upon you. You have done it yourself, your own mouth is judge and jury, and brings in the verdict, and pronounces it, as well as is the witness, as follows, and is instead of a thousand witnesses (Job 9:20).
"Yea, thine own lips testify against thee": And therefore, there was no need of producing any other testimony. What he had said showed that his talk was vain and unprofitable. Unbecoming a wise man, and tending to make null and void the fear of God among men, to discourage all religious exercises, and particularly prayer before God.
Now he was saying that the words he was speaking were condemning himself. He believed that Job had been acting in an irreverent way in speaking to God. Job was in very good company being accused of sinning with what he said. They accused Jesus of speaking blasphemy, and therefore worthy of death. How wrong they were, and how wrong Eliphaz was here.
Verses 7-13: Eliphaz condemned Job for rejecting the conventional wisdom, as if he had more insight than other men (verses 7-9), and could reject the wisdom of the aged (verse 10), and the kindness of God (verse 11).
Verses 7-10: With God, true knowledge is not necessarily linked to age but to consistent obedience (Psalm 119:99-100). Knowledge and wisdom come from doing what God instructs and discovering that He always knows what is right (Deut. 4:6; 1 Tim. 4:12).
Job 15:7 "[Art] thou the first man [that] was born? or wast thou made before the hills?"
This is a retort upon (Job 12:2; 12:7; 12:9), where Job had claimed equal knowledge for the inanimate creation.
"Wast thou made before the hills?" As wisdom herself was (Prov. 8:23). Did thou exist before the earth was created, and distinguished into mountains and valleys?
He was accusing Job of believing that he had supernatural intelligence. He was also asking Job if he was the firstborn of God. In other words, he was saying, are you trying to compare yourself to God.
Job 15:8 "Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?"
Rather, "Wast thou a listener in the secret council of God?" God's servants are admitted to God's secrets (Ps 25:14; Gen. 18:17; John 15:15).
"And dost thou restrain wisdom to thyself?" Rather, didst thou take away, or borrow, thence (namely, from the divine secret council), thy wisdom? Eliphaz in this (Job 15:8-9), retorts Job's words upon himself (Job 12:2-3; 13:2).
No mortal man had ever been included in the counsel of God, and yet that was what Eliphaz was saying that Job believed he had done. He was really saying cutting things to Job, especially when he said that Job thought he was the only wise man on the earth.
Job 15:9 "What knowest thou, that we know not? [what] understandest thou, which [is] not in us?"
Which are pretty near the words of Job to his friends (Job 12:3), and to the same sense is what follows.
"What understandest thou which is not in us?" In our hearts, minds, and understanding. Or among us, which one or other, or all of us, have not: yet all men have not knowledge alike. Some that profess themselves to be wise, and to have a large share of knowledge, are fools. And such who think they know something extraordinary, and more than others, know nothing as they ought to know. And such who have gifts of real knowledge have them different one from another. Even of the things known there is not a like degree of knowledge, and particularly in spiritual things. Some are little children in understanding, some are young men and know more, and some are fathers, and know most of all. An equality in knowledge belongs to another state, to the latter day glory, when the watchmen shall see eye to eye. And all shall know the Lord, from the least to the greatest, and especially to the ultimate glory, when saints will know as they are known.
Job 15:10 "With us [are] both the grayheaded and very aged men, much elder than thy father."
"With us" seems to mean "of our party," or "on our side." Eliphaz claims that all the greybeards of the time, as well as all the ancient men of past times (compare Job 8:8, and below in verse 18), are on his side. And think as he does.
"Much elder than thy father": Men, i.e. not merely of the preceding, but of much more distant generations.
This is the first indication that Job was not an extremely elderly man, even though he had 10 children. It appeared that one of Job's friends was as old as Job's father. It probably would have been Eliphaz, because he always spoke first. Old age is not always what makes a person wise however. Wisdom is a gift from God. God gave great wisdom to Solomon, when he was very young.
Job 15:11 "[Are] the consolations of God small with thee? Is there any secret thing with thee?"
The "consolations of God" here refer probably to those considerations which had been suggested by Eliphaz and his friends, and which he takes to be the "consolations" which God had furnished for the afflicted. He asks whether they were regarded by Job as of little value. Whether he was not willing to take such consolations as God had provided, and to allow them to sustain him instead of permitting himself to speak against God?
"Is there any secret thing with thee?" any secret wisdom and knowledge which they were strangers to; or any secret way of conveying comfort to him they knew not of? Or any secret sin in him, any Achan in the camp (Joshua 7:11), that hindered him from receiving comfort, or put him upon slighting what was offered to him.
Eliphaz was still saying that he and the other two friends had offered a solution to Job. He should repent of his sins and seek the LORD with all his heart, and then perhaps God would stop the punishment against him.
Job 15:12 "Why doth thine heart carry thee away? and what do thy eyes wink at,"
Why do you suffer yourself to be transported by the pride of your heart, to use such unworthy and unbecoming expressions, both concerning us and concerning God and his providence?
"And what do thine eyes wink at?" Or, why do they wink? As though it was only thou who perceives it.
He said that Job was winking at the sins he committed. His heart had convinced him he was not guilty.
Job 15:13 "That thou turnest thy spirit against God, and lettest [such] words go out of thy mouth?"
Not against men, his friends only, but against God himself, being filled with wrath and indignation at him. Showing the enmity of his heart unto him, and committing hostilities upon him. Stretching out his hand, and strengthening himself against him. Running upon him, on the thick bosses of his buckler, as after expressed.
"And lettest such words go out of thy mouth?" As in (Job 9:22).
Eliphaz was saying that Job was rebellious toward God and was too proud to admit his sins. Of course, this was not true. Job had asked God to tell him what his sins were so that he could repent.
Verses 14-16: A strong statement with regard to the sinfulness of man (Rom. 3:23), that attacked Job's claim to righteousness. (Verse 15), refers to holy angels who fell and brought impurity into the heavens (Rev. 12:1-4). The truth is accurate, that all men are sinners, but irrelevant in Job's case, because his suffering was not due to any sin.
Job 15:14 "What [is] man, that he should be clean? and [he which is] born of a woman, that he should be righteous?"
Hebrew: Frail, or sick, or wretched man? His mean, original and corrupt nature; showed him to be unclean.
"Which is born of a woman": From whom he derives infirmity, corruption, and guilt, and the curse consequent upon it.
"That he should be righteous": To wit, in his own eyes, as thou O Job are.
This is the same message that those who are trying to live holy before their Lord get today. They are accused of trying to work their way to heaven. That is the furthest thing from the truth. Those who try to live as near holy lives as they can, are appreciative of the free gift of salvation God has given them. Their holy lives are trying to be like Him. This was the same thing with Job here. Eliphaz was saying it was impossible for man to live a righteous life. Job had done his best to do just that.
Verses 15-20: Retributive justice was not only Eliphaz's philosophy but that of all three friends. They did not see that while suffering is ultimately the result of original sin not all suffering is the result of a person's particular sin.
Job 15:15 "Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight."
His holy ones": I.e. His angels (compare Job 5:1).
"The heavens": These are here the material heavens, not the celestial inhabitants (compare Job 25:5).
Exodus 24:10: "And they saw the God of Israel, and there was under his feet as it were a paved work of a sapphire stone, and as it were the very heaven in its clearness" (see also Ezek. 1:22).
There is no one except God that is without spot or blemish in God's eye. It is by grace we are saved. The angels in heaven are not absolutely perfect either. We know that 1/3 of them left their first estate and followed Lucifer.
Job 15:16 "How much more abominable and filthy [is] man, which drinketh iniquity like water?"
If saints are not to be trusted, much less sinners. If the heavens are not pure; if heavenly beings, who maintained their allegiance to their Maker, are not free from imperfection, when compared with God, much less is man, who is degenerated, and has rebelled against him.
"Which drinketh iniquity like water": Who, besides his natural proneness to sin, has contracted habits of sinning; and sins as freely, as greedily, and delightfully, as men, especially in those hot countries, drink up water.
Eliphaz was saying that if even the heavens, and the angels in heaven were not clean, the earth and its inhabitants were filthy. They were filled with iniquity.
Verses 17-35: Eliphaz once again returned to the same perspective and indicted Job for sin because Job was suffering. To support his relentless point, he launched into a lengthy monologue about the wicked and their outcomes in life, including many parallels to the sufferings of Job. He had pain, and didn't know when his life would end (verse 20). He suffered from fear, every sound alarmed him, and he thought his destroyer was near (verses 21-22). He worried about having food (verse 23). His suffering made him question God (verses 24-26). Once well-nourished, housed and rich (verses 27-29), he would lose it all (verses 30-33). Eliphaz concluded by calling Job a hypocrite (verses 34-35), saying that this was the reason things were going so badly.
Eliphaz again appeals to his personal experience for authority: "That which I have seen." He then surveys the judgments that fall on the wicked, thus implying that Job is to be numbered among them.
Job 15:17 "I will shw thee, hear me; and that [which] I have seen I will declare;"
I will prove what I have affirmed, namely, that such strokes as thine are peculiar to hypocrites and wicked men.
"And that which I have seen I will declare": I will not speak from hearsay, but only from my own observation and experience.
Job 15:18 "Which wise men have told from their fathers, and have not hid [it]:"
Which they have received from their ancestors and communicated to others. Knowledge among the ancients was communicated chiefly by tradition from father to son. They had few or no written records, and hence, they embodied the results of their observation in brief, pious sayings, and transmitted them from one generation to another.
"And have not hid it": They have freely communicated the result of their observations to others.
These were the beginning verses of things that Eliphaz believed he had observed during his lifetime. He said that even the wise men of old and the fathers had warned their children of the punishment that came to those who sin. He was speaking this as an attack on Job. He said these things were not secret.
Job 15:19 "Unto whom alone the earth was given, and no stranger passed among them."
By the gracious gift of God: This he alleges to make their testimony more considerable, because these were no obscure men, but the most worthy and famous men in their ages. And to confute what Job had said (Job 9:24), that the earth was given into the hand of the wicked. By the earth he means the dominion and possession of it.
"No stranger passed among them": No person of a strange nation and disposition, or religion, passed through their land, so as to disturb or spoil them, as the Sabeans and Chaldeans did you. God watched over those holy men so that no enemy could invade them; and so he would have done over thee, if thou had been such a one. It seems evident, that Noah and his sons, Melchizedec, Abraham, and others of the patriarchs, who lived before Job, are here intended.
This helps to date Job as a very ancient writing. He was speaking of a time when there were very few men upon the earth. There were no wars. Each man was given his plot of ground by God.
Job 15:20 "The wicked man travaileth with pain all [his] days, and the number of years is hidden to the oppressor."
That is, lives a life of care, fear, and grief, by reason of God's wrath, the torments of his own mind, and his outward calamities.
"The number of his years is hidden": He knows not how short the time of his life is, and therefore lives in continual fear of losing it.
"To the oppressor": To the wicked man: he names this one sort of them, because he supposed Job to be guilty of this sin. And in opposition to what Job had affirmed of the safety of such persons (Job 12:6), and because such are apt to promise themselves a longer and happier life than other men.
Now he was beginning to list the terrible things that come to those who sin. He was most assuredly slanting this toward Job, who he believed to be a sinner. He was speaking as if all sinners suffer all the days of their lives, which is really not a correct statement. Many sinners are not punished on this earth.
Job 15:21 "A dreadful sound [is] in his ears: in prosperity the destroyer shall come upon him."
Even when he feels no evil, he is tormented with perpetual fears and expectations of it, from a consciousness of his own guilt, and a sense of God's all Seeing Eye and righteous judgment.
"In prosperity the destroyer shall come upon him": In the most peaceable and prosperous time, he is not in safety, nor does he think himself to be so. But he is always fearing someone or other will injure him as he has injured others. And that some enemy will invade and destroy him suddenly and unexpectedly. He knows both heaven and earth are incensed against him; and that he has done nothing to make his peace with either.
This was really saying that he was fearful at every sound, thinking harm might come to him.
Job 15:22 "He believeth not that he shall return out of darkness, and he is waited for of the sword."
"Darkness" is calamity, and the words mean that the wicked man anticipates a calamity which shall be final, and from which, when it befalls him, there shall be no escape.
"He is waited for of the sword": So he feels in regard to himself. He is marked out for the sword, i.e., the hostile sword or the avenging sword of God (Job 19:29; Isa. 31:8).
He was afraid of the dark, because he felt someone was lurking in the dark to kill him.
Job 15:23 "He wandereth abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand."
He anticipates the time when he shall be a hungry wanderer, roving in search of bread and crying:
"Where is it?" The picture of the rich oppressor tormented by visions of famine is very graphic.
"Ready at hand": Or, at his side; the dark day of calamity stands constantly beside him ready to envelop him in its shadows. Such is his own foreboding ("he knows").
This was speaking of starvation coming to those who had sinned. The day of darkness, in this particular instance, was the day of death. He was threatening Job that he would starve to death.
Job 15:24 "Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle."
When trouble comes, instead of trusting and hoping, and comforting himself in God, as good men do in such cases (1 Sam. 30:6), he is full of torment. Dreading the issue of it, and concluding it will end in his utter ruin, as he has great reason to do.
"They shall prevail against him": Though he would gladly shake off his fears, and uses many expedients to free himself from them, he is not able; they overpower him.
"As a king ready to the battle": With forces too strong to be resisted. He that would keep his peace must keep a good conscience.
Eliphaz was speaking specifically of the troubles of Job in this verse. He believed that Job's troubles were like the troubles a vicious king brought when he overthrew a country.
Job 15:25 "For he stretcheth out his hand against God, and strengtheneth himself against the Almighty."
He sinned against him with a high and outstretched hand; that is, boldly and presumptuously, as one that neither desired his favor, nor feared his anger. Thus, he gives the reason of the fore-mentioned calamities that befell him, which was his great wickedness in the time of his peace and prosperity.
"And strengthened himself against the Almighty": Putteth his forces in array, as if he would fight with him who is almighty, and therefore irresistible. This aggravates the madness of this weak and contemptible worm that he should dare to fight against the omnipotent God!
This was another accusation that Job had threatened God. He said that Job thought he was stronger than God. This was a terrible untruth.
Job 15:26 "He runneth upon him, [even] on [his] neck, upon the thick bosses of his bucklers:"
Rather, with his neck. It is not God who runs upon the wicked man, as our translators seem to have supposed, but the wicked man who rushes furiously against God. Like an infuriated bull, he makes his charge with his neck. I.e. with head lowered and neck stiffened, thinking to carry all before him.
"Upon the thick bosses of his bucklers": Rather, with the thick bosses of his shield. The metaphor of the bull is dropped, and God's enemy represented as charging him like a warrior. With the shield-arm outstretched, and the heavy bosses of the shield pressing him down.
Job 15:27 "Because he covereth his face with his fatness, and maketh collops of fat on [his] flanks."
This is mentioned as the reason of his insolent carriage toward God. Because he was fat, rich, potent, and successful, as that expression signifies (Deut. 32:15; Psalm 78:31; Jer. 46:21). His great prosperity made him proud and secure, and regardless of God and men.
"Maketh collops of fat on his flanks": His only care is to pamper and please himself, and satisfy his own lusts, and in defense and pursuance of them he contends with God.
This was a statement that Job had run against God like a charging warrior. He would have his head down running straight ahead. I personally believe that Eliphaz had gone too far. (In verse 27), he was even calling Job a glutton.
Job 15:28 "And he dwelleth in desolate cities, [and] in houses which no man inhabiteth, which are ready to become heaps."
Not only was he sensual and gluttonous, but he was covetous and greedy also. He dwelt in cities which his hand had desolated.
"In houses which no man inhabiteth": Since he had driven their owners from them.
"And which were ready to become heaps": I.e. were in a ruinous condition.
None of this had made this man anything. He lived in a ruined state. Again, Eliphaz was referring to Job's children's homes which were destroyed by the storm.
Job 15:29 "He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth."
Meaning he shall not increase, or maintain, his riches.
"Neither shall his substance continue": His riches shall make themselves wings, and take their departure.
"Neither shall he prolong the perfection thereof upon the earth": Rather, neither shall their possessions be extended upon the earth.
Surely the riches of Job had been taken away, and that was what Eliphaz was stressing here. Eliphaz had been jealous of all of the blessings that God had bestowed upon Job. It seems he was a little thrilled that Job had lost it all now.
Job 15:30 "He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away."
His misery shall have no end.
"The flame": God's anger and judgment upon him.
"Shall dry up his branches": His wealth, and power, and glory, wherewith he was encompassed, as trees are with their branches.
"By the breath of his mouth": This expression intimates, with how much ease God subdues his enemies: his word, his blast, one act of his will, is sufficient.
"Shall he go away": Hebrew, go back. That is, run away from God faster than he ran upon him (Job 15:26). So, it is a continuation of the former metaphor of a conflict between two persons.
The branches were speaking of Job's children who had been destroyed. He was trying to say that the dark day that began with the loss of Job's children would continue.
Job 15:31 "Let not him that is deceived trust in vanity: for vanity shall be his recompence."
Rather, let him not trust in vanity (or in falsehood), deceiving himself. All the supports and stays of the wicked are vanity, unsubstantial, futile, utterly vain and useless. It is only a man who "deceives himself" that can trust in them.
"For vanity shall be his recompense": Such as those that do trust, gain nothing by it. They sow vanity and reap vanity.
He was saying that Job had deceived himself in thinking that he was in right standing with God. He believed that Job's pride was his downfall.
Job 15:32 "It shall be accomplished before his time, and his branch shall not be green."
"It [i.e. the recompense] shall be accomplished or, paid in full before its time (i.e. before payment is due)." A vague threat, probably intended to signify that death will come upon the wicked man prematurely, before he has lived out all the days of his natural life.
"And his branch shall not be green": I.e. he shall wither and fade, like a tree not planted by the waterside (Psalm 1:3).
Eliphaz was saying that death would come to Job before his natural time, because of his sins. He would be an old man long before his time from his disease.
Job 15:33 "He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive."
Blight and untimely cold, cause the vine to drop its grapes before they are mature. So the wicked man will be deprived, one by one, of his possessions.
"And shall cast off his flower as the olive": The olive often sheds its blossoms in vast numbers.
Blight will cause a vine to do what is described here. Eliphaz was not speaking of a vine, but of Job. He was saying there was a blight in the character of Job.
Job 15:34 "For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of bribery."
Or, shall be sterile or barren like the vine and olive of the preceding verse. The entire company of the wicked shall suffer this punishment.
"And fire shall consume the tabernacles of bribery": God's lightning shall fall from heaven, and burn up the tents (i.e. the habitations), of those who take bribes to pervert justice. It is suggested that Eliphaz intends to accuse Job of the two secret sins of hypocrisy and corruption.
He believed that Job had to be a hypocrite. Job had proclaimed his great faith in God. Eliphaz said he did not really love God and want to serve him, it was just a front. He was now accusing Job of taking bribes.
Job 15:35 "They conceive mischief, and bring forth vanity, and their belly prepareth deceit."
That is, such wicked persons as before described. They meditate sin in their minds, and contrive how to commit it, and form schemes within themselves to do mischief to others.
"And bring forth vanity": Or sin. For lust when it is conceived bringeth forth sin, and that is vanity, an empty thing. And neither yields profit nor pleasure in the issue, but that which is useless and unserviceable. Yea, harmful and ruinous; for sin, when it is finished, bringeth forth death, even death eternal (James 1:14).
"And their belly prepareth deceit": Their inward part frames and devises that which is designed to deceive others, and in the end, proves deceitful to themselves.
Eliphaz had a very low opinion of Job. He had decided that Job's heart was evil. That all of his iniquity was conceived in his evil heart. He would have a lot of regrets when he found out the truth about Job.
Job Chapter 15 Questions
Verses 16-1 - 17:16: Job responded with his second rebuttal.
Verses 1-22: This is Job's second response to his friends, who he decries as "miserable comforters" (13:3-4). Job calls himself "broken" (7:1), and he begins to despair as those who suffer often do: "Where ... is my hope?" (7:15).
Job 16:1 "Then Job answered and said,"
As soon as Eliphaz had finished speaking, Job stood up, and made the following reply.
Verses 2-5: "Miserable comforters are ye all": Job's friends had come to comfort him. In spite of 7 blissful days of silence at the outset, their mission had failed miserably, and their comfort had turned into more torment for Job. What started out as Eliphaz's sincere efforts to help Job understand his dilemma had turned into rancor and sarcasm. In the end, their haranguing had heightened the frustrations of all parties involved. If the matter were reversed and Job was comforter to his friends, he would never treat them as they have treated him. He would have strengthened and comforted them.
Job had been tortured and tried to the limit; his suffering was so complete that others could never say they alone experienced any particular suffering as he had.
Job 16:2 "I have heard many such things: miserable comforters [are] ye all."
The discussion degenerates into a series of insults and name-calling. Job protests his innocence, but begins to lose hope in his desperate situation.
I would have to agree with Job. They were no comfort to him at all. They were even worse than the world around him. They had known him well, and had talked of the LORD with him many times. This reminds me so much of what happens to someone in the church who is going through difficulties. The brothers and sisters in Christ should build them up and help them through the difficulty, but more often they do harm to them. Christians have a tendency to kill their wounded.
Job 16:3 "Shall vain words have an end? or what emboldeneth thee that thou answerest?"
Margin, as in Hebrew words of wind; that is, words which were devoid of thought; light, trifling. This is a retort to Eliphaz. He had charged Job (Obad. 15:2-3), with uttering only such words. Such forms of expression are common in the East. "His promise, it is only wind." "Breath, breath: all breath."
"Or what emboldeneth thee?": "What provokes or irritates thee that thou dost answer in this manner? What have I said, that has given occasion to such a speech. A speech so severe and unkind?"
Why did this friend think that he was capable of judging Job? Job did not want to hear any more words from this friend. We must be careful when we are judging this Scripture, and make sure we have not been like Job's friend. When someone is sick, it does not mean they have sinned. Jesus proved this when he healed the blind man. The apostles asked Jesus who had sinned, he or his parents, and Jesus said neither had. The blindness was so that God could be glorified in the restoration of the sight.
Job 16:4 "I also could speak as ye [do]: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you."
I.e. I could multiply accusations and reproaches against you, as you do against me.
"Shake mine head at you": In way of derision, as this phrase is most commonly used (as 2 Kings 19:21; Psalm 22:7; Isa. 37:22; Matt. 27:39).
Job 16:5 "[But] I would strengthen you with my mouth, and the moving of my lips should assuage [your grief]."
So God strengthens his people with strength in their souls, when he answers them with good and comfortable words. An angel strengthened Christ as man when in an agony, comforting him, suggesting comfortable things to him. So one saint may strengthen and comfort another when in distress, whether of soul or body (see Psalm 138:3). And thus, Job had strengthened and comforted others, with his words in former times, as Eliphaz himself owns (Job 4:3). And so he would again, were there a change in his circumstances, and objects presented.
"And the moving of my lips should assuage your grief": Words uttered by him, which are done by the moving of the lips, should be such as would have a tendency to allay grief. To stop, restrain, forbid, and lessen sorrow. At least that it might not break out in an extravagant way, and exceed bounds, and that his friends might not be swallowed up with much sorrow.
This is so true. The tongue is a weapon that can build a person up, or can cut them to pieces. His friends were not true friends. They had used their friendship to get an audience with Job, and then proceeded to tear him apart. Job could do the same thing to them, but he did not. He could have accused them of evil doing, because what they were doing to him was certainly evil.
Verses 6-17: As is often the case, a person's anger can reflect his or her love. Believers who get angry with God reveal that they care about Him even though they do not fully understand Him.
(In verses 6-14), Job considered God an "enemy" (verse 9). Job was not alone in struggling this intensely with God. Jacob fought with the Angel of the Lord all night (Gen. 32:24-30); Peter argued with God (Acts 10:9-16). Anger with God can sometimes be a catalyst for spiritual growth. It can mean a person is outgrowing a less mature understanding of God.
Verses 6-9: These poignant thoughts from Job lamented his suffering as severe judgment from God, who had worn him out, withered his strength, and chewed him up by severe scrutiny ("sharpeneth his eyes upon me").
Job 16:6 "Though I speak, my grief is not assuaged: and [though] I forbear, what am I eased?"
To God by prayer, or to you in the way of discourse,
"My grief is not assuaged": I find no relief or comfort. Job, having reproved his friends for their unkind behavior toward him, and aggravated it by contrasting therewith his resolutions to have acted in a friendlier manner toward them, had they been in his place. Now returns to his main business, namely, to describe his miseries, in order that, if possible, he might move his friends to pity and comfort him.
"Though I forbear, what am I eased?" What portion of my grief departs from me? I receive not one grain of ease or comfort. Neither speech nor silence does me any good.
The word "assuaged" means restrained. His speech did not bring him relief from his sorrow or his suffering. If he did not say anything at all, that did not help either.
Job 16:7 "But now he hath made me weary: thou hast made desolate all my company."
He turns again, in his passionate plaint, to God, whom he alternately speaks of in the third person and addresses in the second.
Thou; he speaks in the second person to God, as in the former clause in the third person of God. Such change of persons are very usual in Scripture, and elsewhere.
"Thou hast made desolate all my company," by destroying all his children and alienating the hearts or his friends either of complaining, or of my life.
His friends could have been company to him and helped him forget a little of the pain, instead they added to his pain.
Job 16:8 "And thou hast filled me with wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face."
Not through old age, but through affliction, which had sunk his flesh, and made furrows in him, so that he looked older than he was, and was made old thereby before his time (see Lam. 3:4). For this is to be understood of his body, for as for his soul, that through the grace of God, and righteousness of Christ, was without spot or wrinkle, or any such thing.
"Which is a witness against me": As it was improved by his friends, who represented his afflictions as proofs and testimonies of his being a bad man. Though these wrinkles were witnesses for him, as it may be as well supplied, that he really was an afflicted man.
"And my leanness rising up in me": His bones standing up, and standing out, and having scarce anything on them but skin, the flesh being gone.
"Beareth witness to my face": Openly, manifestly, to full conviction. Not that he was a sinful man, but an afflicted man. Eliphaz had no reason to talk to Job of a wicked man's being covered with fatness, and of collops of fat on his flanks (Job 15:27).
The pain was showing in his face. He was wrinkled from pain and looked even older than he was. He was losing weight and that made him look wrinkled as well.
Job 16:9 "He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me."
Literally, his wrath teareth and he hateth me. God treats Job as severely as if he hated him. That he is actually hated of God Job does not believe; otherwise he would long since have ceased to call upon him, and pour out his heart before him.
He gnasheth upon me with his teeth": (Compare Psalm 35:16; Psalm 37:12).
"Mine enemy": (Or rather, adversary).
"Sharpeneth his eyes upon me": I.e. makes me a whetstone on which he sharpens his angry glances.
There is no physical hurt as bad, as when friends have turned against you. Their accusations and terrible remarks were tearing Job to pieces.
Job 16:10 "They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me."
The pack of petty foes that howl at the heels of his greater enemy. The figure of wild beasts is not strictly maintained, but passes in the second clause into the reality. The gestures described are those of contempt and destructive hatred (see Psalm 22:13, Isa. 57:4, Micah 5:1, Lam. 3:30; compare John 18:22; 19:3, Acts 23:2).
"They have gathered themselves together against me": The phrase means probably that they line up in one body against him, and combine in their attack against him.
We spoke earlier how Job was a type of Christ. They struck Jesus, as they struck Job here. Both were smitten without a cause.
Job 16:11 "God hath delivered me to the ungodly, and turned me over into the hands of the wicked."
The meaning is, that God had committed him to their hands as a prisoner or captive. They had power over him to do as they pleased.
"To the ungodly": Into the hands of wicked people, meaning undoubtedly his professed friends.
"And turned me over": The word used here means to throw head long, to precipitate, to cast down. Here it means, "He has thrown me headlong into the hands of the wicked."
Again, Job was not aware that his attack was of Satan. We do know that God allowed the attack, but the actual attack was of Satan. Job was right in his estimation that God had turned him over to the wicked. It would have been much easier to endure had Job known that it would end, and that this was an attack of the devil, not God.
Verses 12-14: Job refers to God as his "adversary", who had broken, shaken, shot at, and cleaveth my reins.
Job 16:12 "I was at ease, but he hath broken me asunder: he hath also taken [me] by my neck, and shaken me to pieces, and set me up for his mark."
I lived in great peace and prosperity, which makes my present miseries more grievous to me; and therefore, my complaints are excusable, and I deserve pity rather than reproach from my friends.
"Broken me asunder": Broken my spirit with the sense of his anger, and my body with loathsome ulcers, as also by destroying my children, a part of my own flesh or body.
"Taken me by my neck, and shaken me to pieces": As a mighty man doth with some young stripling, when he wrestled with him.
"Set me up for his mark": That he may shoot all his arrows into me, and that with delight, which archers have in that exercise.
Job had been at ease. He had been blessed mightily of God. He felt that he was at peace with God. Suddenly from out of nowhere, he was attacked on every side. The greatest grief that Job suffered was the loss of his children. He was marked for attack. He thought God had shaken his life completely up.
Job 16:13 "His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground."
His plagues or judgments, elsewhere compared to arrows, and here to archers, surround me on all sides, and assault me from every quarter. Whoever are our enemies, we must look on them as God's archers, and see him directing the arrow.
"He cleaveth my reins asunder": He wounds me inwardly, mortally, and incurably; which is also signified by pouring out the gall; such wounds being deadly. "The metaphor," says Heath, "is here taken from huntsmen. First, they surround the beast; then he is shot dead. His entrails are next taken out; and then his body is divided limb from limb."
This description is no worse than what actually happened. This was one of the worst attacks on anyone in the Bible. Job believed he suffered a judgement of God. He had no idea why.
Job 16:14 "He breaketh me with breach upon breach, he runneth upon me like a giant."
He renews and repeats the attack, and thus completely overwhelms me. One blow follows another in such quick succession, that he does not give me time to recover.
"He runneth upon me like a giant": With great and irresistible force, as some strong and mighty warrior whom his adversary cannot resist.
This just means that one attack was followed by another.
Verses 15-20: He had no one to turn to in his sorrow, except God (verse 19), who was silent and had not vindicated him.
Job 16:15 "I have sewed sackcloth upon my skin, and defiled my horn in the dust."
Unaware of God's sovereignty and of Satan's devices against him, Job begins to assume that God is against him for an unexplainable reason. "Sackcloth" is a sign of mourning. The "horn" he had laid "in the dust" is a sign of strength.
The sackcloth had become Job's permanent garment, ever since the problems came to him. He had sat in a bed of ashes, magnifying his humble attitude, and increasing his mourning. The horn symbolizes power, so we might say that he had lost his power, and sat in the ashes of humbleness.
Job 16:16 "My face is foul with weeping, and on my eyelids [is] the shadow of death;"
He has wept so much that his face is stained with his tears.
"And on my eyelids is the shadow of death": There is an awful shadow on his eyes and eyelids, portending death.
It is not unusual for a person who is extremely sick to have great dark circles around their eyes. These circles could be called the shadow of death. His crying would cause his face to look bad. It would be swollen and red probably.
Job 16:17 "Not for [any] injustice in mine hands: also my prayer [is] pure."
Still claiming that he does not deserve his sorrows, and that these calamities had not come upon him on account of any enormous sins, as his friends believed.
"My prayer is pure": My devotion; my worship of God is not hypocritical, as my friends maintain.
Job was still contending that he had not sinned, that he was aware of. He felt that he had clean hands and a pure heart. The prayer of Job was pure, because it came from a pure heart.
Verses 18-21: Job was not crying out for a mediator but for an advocate. He wanted a lawyer who would represent him before God. Here again is the gospel in Job, Jesus is the believer's advocate at the throne of God (Heb. 7:25; 1 John 2:1).
Job 16:18 "O earth, cover not thou my blood, and let my cry have no place."
God's destructive enmity will bring Job to death, though there is no wrong in his hands and his prayer is pure (Job 16:17). This feeling makes him appeal to the earth not to cover his innocent blood. He shall die, but it is an unjust death, and his blood shall lie on the bosom of the earth open, appealing to heaven for vindication, and uttering an unceasing cry for justice.
"Let my cry have no place": That is, "Let there be no place in the wide earth where my cry shall not reach. Let it have no resting place: let it fill the whole wide earth."
We know from Genesis, that the innocent blood of Abel cried out from the ground. This was a statement from Job, that his blood was innocent of wrong doing. His cry should not hide, but be heard of the Almighty.
Job 16:19 "Also now, behold, my witness [is] in heaven, and my record [is] on high."
"My witness is in heaven" implies an advance in Job's faith over (9:33), where he pleaded for an impartial arbiter. He seems certain here that there is a heavenly witness who will testify on his behalf.
The witness of Job in heaven was God. Job felt sure that his record in heaven was clean. If no one else knew the truth, God did.
Job 16:20 "My friends scorn me: [but] mine eye poureth out [tears] unto God."
Or Ye my scorners who profess and ought to be my friends.
"Mine eye poureth out tears unto God": That He would maintain the right of man with God, and of the son of man with his neighbor. Or, "that one might plead for man with God as the son of man pleads for his neighbor". This is what he has already longed for in (Job 9:33).
Job's friends were no friends at all. Job's only true friend was God. Job had cried buckets of tears since this trial had begun.
Job 16:21 "O that one might plead for a man with God, as a man [pleadeth] for his neighbor!"
"One might plead for a man with God": The pleading would be for a verdict of innocent on behalf of a friend or neighbor in a court setting before the judge/king. God anticipated the need of an advocate, and He has provided One in the person of the Lord Jesus Christ (1 Tim. 2:5; 1 John 2:1-2).
To me this is saying that Job wanted to have as personal a relationship with God, as he had with a neighbor. His plea would be heard and understood, because God would know of his plight. Jesus took on the form of flesh and dwelt among us, that He might relate better to the problems we face in our flesh.
Job 16:22 "When a few years are come, then I shall go the way [whence] I shall not return."
Literally, a number of years, which generally means a small number.
"I shall go the way whence I shall not return": This verse would more fitly begin the following chapter, which opens in a similar strain, with an anticipation of the near approach of death.
Job was so sick that he felt death was very near.
Job Chapter 16 Questions
Verses 1-16: As this suffering man hit bottom, he took his anguish to the Lord.
Job 17:1 "My breath is corrupt, my days are extinct, the graves [are ready] for me."
"The graves are ready" indicates that Job believed death was near.
In chapter 16, which this is actually an extension of, Job was answering his friend and lamenting his situation. He was saying in the verse above, that even the breath of life within him was ruined. He felt he was near death. He thought it was the time that God had chosen.
Job 17:2 "[Are there] not mockers with me? and doth not mine eye continue in their provocation?"
"Mockers": The would-be counselors had become actual enemies and the provocation for Job's tears (compare 16:20).
"Provocation" in this verse, means bitterness. His friends had mocked him and spoken very hurtful things to him. The truly sad thing was that Job had done nothing to cause all of this. After this trial was over however, he would have a different attitude toward these friends.
Job 17:3 "Lay down now, put me in a surety with thee; who [is] he [that] will strike hands with me?"
"Surety": He called on God to promise (by a symbolic handshake), that his case would be heard in the heavenly court.
Job had discovered at this point, that the only one he could trust was God. He was wanting a handshake from God. This would be a sign that an agreement had been struck.
Job 17:4 "For thou hast hid their heart from understanding: therefore shalt thou not exalt [them]."
"Not exalt them": The blindness of Job's friends toward his innocence came from God, so Job asked that God would not let them succeed in their efforts against him.
Job was trying to say that it was God who had blinded the eyes of his friends, so they could not see his innocence. Of course, he did not want his friends exalted in the eyes of God, because of what they had done and said.
Job 17:5 "He that speaketh flattery to [his] friends, even the eyes of his children shall fail."
"Speaketh flattery": This Hebrew term came to mean "a prey" so that Job was referring to someone who delivers up a friend as prey to some enemy.
Job was accusing his friends of attacking him as they would a prey. In the past, they had flattered him when he was a wealthy man. Now they were accusing him of every type of sin, because he was down. They were fair weather friends.
Job 17:6 "He hath made me also a byword of the people; and aforetime I was as a tabret."
"A byword": This refers to shame, reproach, and a reputation that is extremely bad (compare Deut. 28:37; Psalm 69:11).
"Tabret": The most disdainful act a person could commit to heap scorn and shame on someone as a wicked and unworthy person. Job's friends were aiding him in getting such a reputation (verses 7-8).
Job became a byword for his generation for the terrible persecutions he endured. He is still a byword today to all who read the Bible. We are all amazed how Job stayed faithful to God through such terrible trials. All of us have a tendency to measure our trials with the trials of Job. "Tabret" in the verse here, means smiting, or contempt.
Job 17:7 "Mine eye also is dim by reason of sorrow, and all my members [are] as a shadow."
(Compare Psalms 6:7; 31:9). Excessive weeping, such as which stains the cheeks (Job 16:16), will also in most cases dim and dull the eyesight.
"And all my members are as a shadow": Weak, that is worn out, unstable, fleeting, ready to pass away.
He had cried so much that tears were constantly in his eyes. He could see through tears only, and things looked dim to him.
Job 17:8 "Upright [men] shall be astonished at this, and the innocent shall stir up himself against the hypocrite."
Wise and good men, when they shall see me, and consider my calamities, will not be so forward to censure and condemn me as you are. But will rather stand and wonder at the depth and mysteriousness of God's judgments, which fall so heavily upon innocent men, while the worst of men prosper. Or rather, but or yet.
"The innocent shall stir himself up against the hypocrite": Notwithstanding all these sufferings of good men, and the astonishment which they cause, he shall be so far from joining his opinions, counsels, and interest with those profane men. Who take occasion from thence to censure afflicted persons, and desert, condemn, and reproach the profession and practice of godliness. That he will the more zealously oppose those hypocrites who make these strange providences of God an objection to religion, and will prefer afflicted piety to prosperous iniquity.
This is the very effect that this book on Job has on everyone. We are astonished at the amount of suffering that Job endured without being overcome. We also cannot believe the attitude of his so-called friends. The least of the terrible things we could call them would be Hypocrites. Notice Job was speaking of this happening after his trial was over.
Job 17:9 "The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger."
"The righteous also shall hold on his way": Job, and other righteous people who find themselves in a similar situation, must remain righteous. If they do, Job knew, the suffering would produce strength (compare 2 Cor. 12:7-10).
The righteous man does not stop being righteous because problems come his way. He will hold fast to his belief in the face of all sorts of trouble. The Bible tells us that our trials come to us to make us strong. Those who patiently endure tribulation will become stronger and stronger.
Job 17:10 "But as for you all, do ye return, and come now: for I cannot find [one] wise [man] among you."
Job was not unteachable. He invited his friends to speak again if they had something wise to say for a change, but not to talk about his restoration because he was done (verses 11-16).
Job had listened to their accusations, and had been truly hurt by their lack of faith in him. He had risen above that and would not let their accusations bother him anymore. They were not wise, but fools.
Job 17:11 "My days are past, my purposes are broken off, [even] the thoughts of my heart."
My days are slipping away from me. Life is well-nigh over. What then, does it matter what you say?
"My purposes are broken off, even the thoughts of my heart": Literally, the possessions of my heart all the store that it has accumulated. My desires, purposes, and wishes. I no longer care to vindicate my innocence in the sight of men, or to clear my character from aspersions.
Job was so weary and had faced so much suffering, that he felt his useful days were over. Job was even weary of trying to defend himself from the terrible accusations. His heart was broken.
Job 17:12 "They change the night into day: the light [is] short because of darkness."
My distressing thoughts, griefs, and fears, so incessantly pursue and disturb me, that I can no more sleep in the night than in the day.
"The light is short": The day light, which often gives some comfort to men in misery, seems to be gone and fled as soon as it is begun.
"Because of darkness": Because of my grievous pains and torments, which follow me by day as well as by night.
They had thoroughly convinced Job that he had no right to expect God to intervene in his behalf. He now was just waiting until the time for death. It seemed a cloudy day, when he was so controlled by the pain wracking his body. It seemed as if it was night all the time. He could not see a glimmer of hope (light).
Job 17:13 "If I wait, the grave [is] mine house: I have made my bed in the darkness."
Rather, surely I look for the grave (Sheol), as my house. I expect no return of prosperity, no renewal of life in a sumptuous mansion, no recovery of the state and dignity from which I have fallen. I look only for Sheol as my future abode and resting place in Sheol.
"I have made my bed in the darkness": Meaning I regard myself as already there, lying on my narrow bed in the darkness, at rest after my afflictions.
Job was so full of despair that he had given up hope of any miracles. He did not even expect to be restored to his old glory in this life. He was just sitting in his ashes waiting for death.
Job 17:14 "I have said to corruption, Thou [art] my father: to the worm, [Thou art] my mother, and my sister."
"To corruption": Hebrew; to the pit of corruption, the grave.
"Thou art my father": I am near akin to thee, as being taken out of thee; and thou wilt receive and embrace me, and keep me in thy house, as parents do their children.
"To the worm, Thou art my mother, and my sister": Because of the same original, and the most strict and intimate union and conjunction between me and the worms.
He felt as if this disease was gradually doing away with his body. He felt the corruption of the disease all over his body. It was his constant companion. He was not complaining to God about the disease. He had accepted it as his lot. The mother and sister above, were speaking of his embracing this corruption. He had accepted it as his lot.
Job 17:15 "And where [is] now my hope? as for my hope, who shall see it?"
"Where is now my hope": Job's hope was in God alone.
Job was at the very height of despair. He had decided there was no hope for him anywhere.
Job 17:16 "They shall go down to the bars of the pit, when [our] rest together [is] in the dust."
"Pit": A reference to death, also used by our Lord (in Matt. 16:18).
He was convinced that his time for death was near. I believe his sadness was over not being satisfied that he had reconciled with God. Poor Job had no idea what sin he had committed to bring this terrible calamity into his life. He knew he must have done something terrible and had not gotten forgiveness for it, because he did not know what it was. He actually believed that he might wind up in hell.
Job Chapter 17 Questions
Verses 1-21: In his second speech, "Bildad" decides he cannot reason with Job, so he seeks to scare him instead, reciting all the traps that are in place to ensnare the wicked. He considers Job one who will die the death of the wicked.
Bildad, like his predecessor, ruthlessly attacked Job in his second speech (compare chapter 8), by telling Job to stop complaining and to become sensible (verse 2). Next, he turned to scorn (verses 3-4). Then he turned to another long tale of the bad outcomes the wicked experience (verses 5-21).
In verses 1-4 Bildad takes offense at Job's description of him and his two friends in animal terms (12:7-12).
Job 18:1 "Then answered Bildad the Shuhite, and said,"
"Bildad" argues that the law of retribution applies to all men, believing that Job's suffering is the result of personal sin. Thus, Bildad becomes frustrated with Job's self-defense. He believes that only the wicked suffer. He implies therefore, that all suffering is judgmental, assuming that Job is suffering because he is being judged for his sin.
Job 18:2 "How long [will it be ere] ye make an end of words? mark, and afterwards we will speak."
How long shall we continue this dispute? Why do not you, my brethren, give over discoursing with Job, who is so transported by his passions, as not to be fit to be discoursed with? At least, forbear to proceed till both you and he shall better understand the subject?
"Mark, and afterward we will speak": Consider the matter better, and then we shall speak concerning it to more advantage. Or, inform us: make us to understand. Seeing you look upon us as ignorant and brutish men.
Bildad was very angry at the things that Job had said about his friends. "Mark" in the verse above, means consider. He was saying that Job talked too much. I would say again, these friends were no comfort at all to Job. They were a thorn in his already wounded side. In a sense he was saying, "Why don't you hush defending yourself"?
Job 18:3 "Wherefore are we counted as beasts, [and] reputed vile in your sight?"
"Are we counted as beasts?" Bildad is saying, "You've insulted our intelligence!"
Job had every right to speak of these so-called comforters as miserable, ungodly, and wicked. It would have been better, if they had just stayed home. Perhaps God allowed them to come and do this, so Job's fighting spirit would be stirred up.
Job 18:4 "He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?"
I.e. Job, of whom he speaks in the third person for the second (as Job 12:4; 16:7; Obad. 1:3). Or, O thou that tearest thyself! You complain of us for vexing you with our speeches, when in truth thou are your own greatest tormenter by thy own impatience and rage.
"Shall the earth be forsaken": To wit, by God? Shall God give over the government of the earth, and men, and things in it, and suffer all things to fall out by chance, and promiscuously to good and bad men, without any regard to his truth, or wisdom, or justice? Shall God forbear to rule the world righteously, as he hath hitherto done, in favoring good men, and destroying the wicked?
"For thee": I.e. for your sake; or to prevent your complaints and clamors.
"Shall the rock be removed out of his place?" shall the counsels of God, which are more firm and unmovable than rocks, and the whole course of his providence, be altered to comply with thy fancies or humors?
Bildad said some of the cruelest things that had been said up until this point. He accused Job of tearing himself as a child does when he is having a temper tantrum. He said that Job actually wanted God to change the forces of nature to suit him. He accused Job of wanting to be the center of attention.
Verses 5-21: A blistering speech on the woes of the wicked.
(In verses 5-6), light is associated with life just as darkness is associated with death. Since God is the Author of life. He alone can "light" a person's "lamp" (Prov. 13:9; Acts 17:25, 28). But Bildad's misguided point is that the Lord also snuffs out "the light of the wicked".
Job 18:5 "Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine."
"Yea": Depend upon it, the thing is true and certain, notwithstanding thy dissatisfaction and opposition to it;
"The light of the wicked shall be put out": All their glory and felicity shall perish.
"And the spark of his fire shall not shine": His light is but a spark, which shines briskly for a moment, and is soon extinguished.
Bildad began to speak of all the horrible things that await the wicked man. He thought Job was a very wicked man. Bildad was saying here, that all the splendor and blessings that had come to Job had been taken away because of his sin. He said that Job's fire and light had been put out. Job would not shine any more.
Job 18:6 "The light shall be dark in his tabernacle, and his candle shall be put out with him."
Not the light of the eye, in the tabernacle of his body, rather the light of nature and reason in him. And when that "light that is in a man becomes darkness", as our Lord says, "how great is that darkness" (Matt. 6:23). But best of all it designs the light of prosperity in his house and family, which should be quite obscured.
"And his candle shall be put out with him": Which sometimes signifies the spirit of man, his rational soul, called "the candle of the Lord" (Prov. 20:27). Which, though it dies not when man dies, yet its light is extinct with respect to the things of this life. And all its thoughts and reasoning's are no more about civil matters, and the affairs of this world. In that sense, this light is put out, and those thoughts perish with him (Psalm 146:4). But more frequently it is used for outward prosperity, which if it continues with a man as long as he lives, as it often does, yet when he dies, it ceases and is no more. It does not descend with him into the grave, and he cannot carry it into another world, but it is put out in "obscure darkness" (see Job 21:17).
This darkening of the light of Job was extended to his family. It was saying the Light of the LORD would no longer be in any of Job's descendants.
Job 18:7 "The steps of his strength shall be straitened, and his own counsel shall cast him down."
As a man in health can take large and strong steps, and travel in the greatness of his strength; so in prosperity he can and does take large steps in obtaining fame and reputation among men, in amassing substance to himself, and towards settling his family in the world. He is like one in a large place, and walks at liberty, goes in and out at pleasure, and none can control him. He walks in pride, and with a high and lifted up head, and with contempt of others, and his will is his law, and he does as he pleases.
"And his own counsel shall cast him down": As Ahithophel's and Haman's did, which issued in their ruin (2 Sam. 17:23). What wicked men sometimes plot and devise, with a view to their own good, and the injury of others, proves the destruction of themselves; when they have contrived to raise themselves upon the ruins of others. It has been the means of casting them down from the state and condition they were in, instead of raising to a higher, even down to desolation, and into the most miserable circumstances.
Job had great wealth and had controlled a wide area, before all of this calamity fell on him. Bildad said that Job would be in an isolated place where he could take only a few steps forward. He also said that Job would no longer have any influence on anyone.
Verses 8-10: A "net", a "trap", "and a snare" are used to catch birds and animals. According to Bildad, this is also how the wicked person rightly meets his or her demise.
Job 18:8 "For he is cast into a net by his own feet, and he walketh upon a snare."
By his own choice, design, and actions.
"And he walketh upon a snare": Or, as the words may be rendered, runneth to and fro on the toils, and therefore must need to be entangled and destroyed. "The metaphor" says Heath, "is taken from a beast, which the hunters have driven into the toils. He runs hither and thither, striving to find a way out, but the net entangles him more and more, till at length it fastens upon him."
Bildad said that Job brought all of this upon himself by his sin. He was snared in the net he had set for others.
Job 18:9 "The gin shall take [him] by the heel, [and] the robber shall prevail against him."
"The gin" is a trap.
Job 18:10 "The snare [is] laid for him in the ground, and a trap for him in the way."
Or, the noose is hidden for him in the ground. Six different kinds of traps or snares are mentioned. "The speaker heaping together every word that he can find descriptive of the art of snaring." The art had been well studied by the Egyptians long before the age of Job, and a great variety of contrivances for capturing both beasts and birds are represented on the very early monuments. We may conclude from this passage that it had also been brought to an advanced stage of excellence in Syria and Arabia.
A "gin" is a metallic sheet pounded thin, or a spring. This was speaking of a trap that was set at night to catch robbers and thieves. They would be held tight until morning when they would be apprehended. (Verse 10), is speaking of the two types. One above ground and one that was like a pit.
Job 18:11 "Terrors shall make him afraid on every side, and shall drive him to his feet."
Both from men, and from God, and from his own unquiet mind and guilty conscience.
"Shall drive him to his feet": Shall force him to flee here and there, and he knows not where. Being secure and safe nowhere, but pursued by terrors from place to place.
This was just saying that he had no peace of mind. Even imagined terrors made him very afraid, and caused him to run away.
Job 18:12 "His strength shall be hunger-bitten, and destruction [shall be] ready at his side."
By "strength" some understand his firstborn son (as Gen. 49:3). But it is not necessary to take it otherwise than literally.
"Destruction shall be ready at his side": Or, according to some, for his halting. Shall lie in wait for his tripping in order to overthrow him.
He would be hungry and have no food to eat. His strength had waxed away. When a person does not eat, he becomes very weak. This leads to total destruction.
Job 18:13 "It shall devour the strength of his skin: [even] the firstborn of death shall devour his strength."
"The firstborn of death": A poetical expression meaning the deadliest disease death ever produced.
This was just saying that the muscles of his body withered away. This was speaking of Job's disease, which they thought would automatically lead to Job's death.
Job 18:14 "His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors."
"The king of terrors": Death, with all its terrors to the ungodly, personified.
Bildad wished the worst for Job, because he thought he was such an evil man. The tabernacle here, could be speaking of the home of Job, which would generally have been a safe place. The king of terrors was speaking of death.
Job 18:15 "It shall dwell in his tabernacle, because [it is] none of his: brimstone shall be scattered upon his habitation."
Or, "There shall dwell in his tent they that are none of his," or "which is no longer his". I.e., terrors shall dwell, or "which is none of his" may hint that it had been violently taken from someone else.
"Brimstone shall be scattered upon his habitation": As God rained fire and brimstone out of heaven upon the cities of the plain (Gen. 19:24), so shall brimstone be scattered upon his habitation to ruin and destroy it (compare Deut. 29:23; Psalm 11:6).
"It" would make you think this was speaking of the terrors. He was saying that Job's own house would be inhabited by terror. He was saying that God would rain down brimstone on Job's house for his sin.
Job 18:16 "His roots shall be dried up beneath, and above shall his branch be cut off."
With tacit allusion to what he had said (in Job 8:12), and also to the destruction of Job's own offspring, which had already been accomplished.
"And above shall his branch be cut off": His children that sprung from him, as branches from a tree, and were his glory and beauty. These should be cut off; referring no doubt in both clauses to Job's present circumstances. Whose root in the time of his prosperity was spread out by the waters, but now dried up, and on whose branches the dew lay all night, but now cut off (Job 29:19). So the Targum, "his children shall be cut off out of the earth, and from heaven his destruction shall be decreed". Both clauses signify the utter destruction of the family of the wicked man, root and branch (see Mal. 4:1). It is a beautiful description of a tree struck with thunder and lightning, and burnt and shattered to pieces, and agrees with (Job 18:15).
It appears that Bildad was speaking of Job's ancestors being forgotten, and him not having any children to be his branches. We read of the tree which had no water at its roots drying up and dying.
Job 18:17 "His remembrance shall perish from the earth, and he shall have no name in the street."
This is the doom which above all others is dreaded by the modern roamers of the desert (Compare also Jeremiah 35:19).
"And he shall have no name in the street": Much less in the house of God, still less in heaven, in the Lamb's book of life. So far from it, that he shall have none on earth, no good name among men. If ever his name is mentioned after his death, it is with some brand of infamy upon him. He is not spoken of in public, in a court of judicature, nor in any place of commerce and trade, nor in any concourse of people, or public assembly of any note. Especially with any credit or commendation; such is the difference between a good man and a wicked man (see Prov. 11:7).
Bildad was predicting that Job would not be remembered by anyone. We can tell that Bildad was speaking lies. Job was one of the best remembered people in the Bible. We can easily see from this, how false Bildad's predictions were.
Job 18:18 "He shall be driven from light into darkness, and chased out of the world."
Hebrew: They shall drive him, i.e. his enemies, or those whom he hath oppressed. Or they whom God shall appoint to do it, whether angels or men. Or it is an impersonal speech, and to be rendered passively, as it is also (Job 7:3; Luke 12:20; 16:9).
"From light into darkness": From a splendid and prosperous life to disgrace and misery, and to the grave, the land of darkness and forgetfulness, as the following Scripture explains it.
Job was not dreading death as Bildad thought. Job would have welcomed death. Bildad was saying death would be forced upon Job.
Job 18:19 "He shall neither have son nor nephew among his people, nor any remaining in his dwellings."
Neither son, nor son's son, or grandson. So the Targum, Jarchi, and Bar Tzemach; that is, he shall be childless, and have no heirs, successors, or survivors, to inherit his estate, or bear and perpetuate his name among the people of his country, city, or neighborhood. Bildad respects no doubt the present case of Job, who had lost all his children. But he was mistaken if he thought he should die that way, for he had after this as many children as he had before.
"Nor any remaining in his dwellings": Being all dead, or fled from them, through the terror, desolation, and destruction in them. Aben Ezra and Bar Tzemach interpret those places in which he was a sojourner or stranger. And Mr. Broughton; nor remnant in his pilgrimage.
At the moment that Bildad said this, it appeared that this part of his condemnation of Job might come true. Job's children were dead. Job had no idea that God would restore his children.
Job 18:20 "They that come after [him] shall be astonished at his day, as they that went before were affrighted."
Meaning "at the time of his visitation" (compare Psalm 37:13), "The Lord shall laugh at him, for he seeth that his day is coming;" (and Psalm 137:7), "Remember the children of Edom in the day of Jerusalem," (i.e. the day of its overthrow).
"As they that went before were affrighted": His fate shall alarm equally his contemporaries and his successors, at possibly "the dwellers in the West and the dwellers in the East".
This may be the first indication of why Bildad attacked Job so harshly. He was frightened of the same fate coming to him, if he took the part of Job. Job is an astonishment to all generations.
Job 18:21 "Surely such [are] the dwellings of the wicked, and this [is] the place [of him that] knoweth not God."
Bildad's words throughout the chapter illustrate the power of words; in this case, their power to do further damage (Prov. 12:18). Job is obviously broken already, and here is Bildad, tearing him to shreds. Much of the Book of Job is a manual on how not to counsel, how not to help hurting people, why not to spend one's life criticizing.
"That knoweth not God": This describes "know" in a redemptive sense and is here applied to an unbeliever.
Bildad said the reason he said all of this was to show Job what came to those who knew not God. He believed that Job was chief among sinners. He believed that Job deserved all of this punishment and even more, because he was not of God.
Job Chapter 18 Questions
Verses 1-29: Job's response to Bildad's second speech was desperate. This is Job's second response to Bildad. The common charge of his friends has brought such grief to Job that he cries again for a mediator, and affirms his deep belief in the ultimate justice of Yahweh, even if His justice is revealed in the life to come. Job's words concerning His "Redeemer" and his belief in the resurrection of the body are among the most significant in the book.
(In verses 1-19), Job felt "strange" by God and abandoned by his "Close friends" and what remained of his "relatives". No one stood up to defend him. All that was once strong in Job's life, his family, his social standing, his wealth, his faith, was now broken and "removed".
In verses 1-5: Job began with the anguished cry that his friends have become defiant and relentless for mentors (verses 2-3), and they have had no effect on his dialog with the sin they imagine is present (verse 4).
Job 19:1 "Then Job answered and said,"
This chapter contains the highlight of the discussion cycles, since in it Job expresses the deepest faith possible for a believer in his day from the midst of the deepest despair.
Job 19:2 "How long will ye vex my soul, and break me in pieces with words?"
Job begins as Bildad himself had begun in both cases. His last speech had been so offensive and unfeeling that Job may well ask "How long will ye vex my soul, and break me in pieces with words?" Moreover, Bildad had infused a kind of personal malice into his charges, which Job felt most keenly, so that he is constrained to ask, "If indeed I have erred, doth not my error remain with myself? I alone suffer for it, and ye do not even sympathize or suffer with me."
We must understand that the three men that were tearing Job to pieces with their cruel accusations were supposed to be his friends. Bildad's attack of Job in the last chapter was the cruelest of all of them, up until this chapter. Cruel words spoken by people who are your friends can cut your heart out. It left Job more wounded than if they had thrust a sword through him.
Job 19:3 "These ten times have ye reproached me: ye are not ashamed [that] ye make yourselves strange to me."
"Ten times" is an expression for "often" (compare 31:7).
It seemed their attack would never end. Job mentions ten times here. The sad thing was that they were not reluctantly reproving Job. They were viciously attacking his character.
Job 19:4 "And be it indeed [that] I have erred, mine error remaineth with myself."
If I have sinned, I myself suffer for my sins, and therefore deserve your pity rather than your reproaches.
He reminded them that he would pay for his own sins. They would not be held responsible for what he had done.
Verses 5-7: Job confessed that if God sent him friends like Bildad, who needs enemies? He feared there was no justice.
Job 19:5 "If indeed ye will magnify [yourselves] against me, and plead against me my reproach:"
Look and talk big, set up themselves for great folk, and resolve to run him down. Open their mouths wide against him and speak great swelling words in a blustering manner; or magnify what they called an error in him, and set it out in the worst light they could.
"And plead against me my reproach": His affliction which he was reproached with, and was pleaded against him as an argument of his being a wicked man. If therefore they were determined to go on after this manner, and insist on this kind of proof, then he would have them take what follows.
Job 19:6 "Know now that God hath overthrown me, and hath compassed me with his net."
Bildad had spoken a great deal about the wicked being snared by his own sin, and now Job, without actually quoting his words, or he uses a word for net that Bildad had not used, speaks to their substance. It is God who has taken him in His net and compassed him about therewith. This is the assertion he has made before (Job 16:7; Job 13:27).
They had shown Job no mercy at all. He reminded them that he was being punished by God for whatever it was that he had done wrong. It was not their duty to add to his pain and suffering. It appeared they thought if they could tear Job down, it would elevate their positions.
Job 19:7 "Behold, I cry out of wrong, but I am not heard: I cry aloud, but [there is] no judgment."
To wit, unto God by prayer or appeal.
"Of wrong": That I am oppressed, either by my friends; or rather, by God, who deals with me according to his sovereign power and exact and rigorous justice. And not with that equity and benignity which he showed to the generality of men, and hath promised to good men, such as He knows me to be.
"There is no judgment": God will not hear my cause, nor pass sentence. Which I might reasonably expect from him; but he quite neglects me, and hath utterly forsaken me, and left me in the hands of the devil and wicked men. See the like complaints of other good men in the like case of desertion (Psalms 13:2; 22:2; 88:15; Lam. 3:8; Hab. 1:2).
Job declared that the sufferings he had endured were undeserved. He even cried to God about this, but it appeared that God had not judged this particular situation at this time.
Verses 8-10: Before his trials began, Job had been one of the most important men in the East. But this adversity had "stripped" him "of" his "glory", ruining his financial position and his standing in the community. He could no longer see what the future held ("darkness in my paths").
(In verses 8-21), Job rehearsed his suffering. God had closed him in, stripped him, broken him and turned against him (verses 8-12). His family and friends had failed him (verses 15-19), so that he was to be pitied because God had caused this to occur (verses 21-22).
Job 19:8 "He hath fenced up my way that I cannot pass, and he hath set darkness in my paths."
So that I can see no means or possibility of getting out of my troubles.
"He hath set darkness in my paths": So that I cannot discern what course I ought to take.
It appeared that God had blocked Job's way out of this trouble. There was no light to guide Job in his escape from this problem.
Job 19:9 "He hath stripped me of my glory, and taken the crown [from] my head."
That is, of my estate, and children, and authority, and all my comforts.
"And taken the crown from my head": All mine ornaments.
Job had been glorified by God and man. He had prospered Job, because of Job's faithfulness. It was actually God who allowed Satan to take all of this away from Job. Job did not know about Satan, but he was staying faithful to God.
Job 19:10 "He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree."
Or, broken me down. Job compares himself to a city, the walls of which are attacked on every side and broken down. His ruin is complete and he perishes.
"And mine hope hath he removed like a tree": Rather, torn up like a tree. Job's "hope" was no doubt, to lead a tranquil and a godly life. Surrounded by his relatives and friends, in favor with God and man, till old age came and he descended like a ripe shock of corn (Job 5:26), to the grave. This hope had been "torn up by the roots" when his calamities fell upon him.
Job had been strong. He was established. Now it appears he had lost all hope.
Job 19:11 "He hath also kindled his wrath against me, and he counteth me unto him as [one of] his enemies."
He hath stirred up his wrath against me of his own accord, without any provocation of mine, human infirmity excepted.
"He counteth me unto him as one of his enemies": I.e. he uses me as sharply as if I were an inveterate enemy of God and of all goodness, though he knows I am and have ever been a hearty lover and servant of him.
Job could have stood the calamities much better had he known where they had come from. His worst hurt was believing that God's wrath had been poured out upon him. He wanted to be God's friend, and he felt that God counted him as His enemy. His loss of his close relationship with God was the worst hurt he had.
Job 19:12 "His troops come together, and raise up their way against me, and encamp round about my tabernacle."
"Raise up their way against me": In the ancient world conquering armies often had their own road crews level out the rough places so that their military forces could attack.
Job felt that God had sent His troops against him. He believed they had encircled him and there was no way out.
Job 19:13 "He hath put my brethren far from me, and mine acquaintance are verily estranged from me."
I looked for some support and comfort from my kindred and friends, but they were so astonished at the number and dreadfulness of my calamities that they fled from me as a man accused of God. And as for my neighbors, who formerly much courted my acquaintance: they keep aloof from me, as if they had never known me. As we must see the hand of God in all the injuries we receive from our enemies, so likewise in all the slights and unkindness we receive from our friends.
Since early on in the book of Job, we have not heard of any family of Job. Even his wife has not been heard of, since she suggested that Job curse God and die. It appears that everyone had left him that could. They possibly thought they might be punished along with Job if they stayed.
Job 19:14 "My kinsfolk have failed, and my familiar friends have forgotten me."
To wit, to perform the offices of humanity and friendship which they owe to me.
"Have forgotten me": I.e. neglect and disregard me as much as if they had quite forgotten me.
Those who had come to Job's house for the great celebrations he held had left. They did not want to catch Job's illness.
Job 19:15 "They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight."
Even those of his house, male and female, his servants, guards, retainers, handmaids, and the like, looked on him and treated him as if unknown to them.
"I am an alien in their sight": Nay, not only as if unknown, but "as an alien," i.e. a foreigner.
Job 19:16 "I called my servant, and he gave [me] no answer; I entreated him with my mouth."
Astounding insolence in an Oriental servant or rather slave, who should have hurried to serve his master's words, and striven to anticipate his wishes.
"I entreated him with my mouth": Begging him probably for some service which was distasteful, and which he declined to render.
The only reason the servants and the maid had not left, was because Job was their master. It appears even they had lost respect for Job. They probably thought like Job's friends, that Job was being punished by God for his sins.
Job 19:17 "My breath is strange to my wife, though I entreated for the children's [sake] of mine own body."
I am become so loathsome that my wife will not come near me, though I have conjured her to do it, by the dear memory of our children, those common pledges of our mutual love.
"I entreated for the children of my body": Which may mean, as interpreted above, for, or by the memory of our children, namely, the children now dead. The general interpretation here supposes that Job's breath, by reason of his sores and ulcers, was so offensive that his wife could not bear to come near him.
This was saying that Job had extremely bad breath from the disease he had. He had lost the loving tenderness of his wife, because of the terrible odor accompanying the disease. Everyone avoided him, because of this terrible disease and the awful odor that accompanied it.
Job 19:18 "Yea, young children despised me; I arose, and they spake against me."
Or, fools; the most contemptible persons.
"I arose": To wit, from my seat, to show my respect to them, though they were my inferiors. To show my readiness to comply with that mean and low condition, into which God had now brought me. Or, I stood up; for so this word sometimes signifies. I did not disoblige or provoke them by any uncivil and uncomely carriage towards them, but was very courteous to them.
"And they spoke against me": And yet they make it their business to rail against me, as you also do.
The children were probably saying out loud, what their parents had said against Job in private.
Job 19:19 "All my inward friends abhorred me: and they whom I loved are turned against me."
That is, my intimate friends: the men of my counsel who are familiar with my secret affairs.
"Whom I loved are turned against me": Sincerely and fervently, which they so ill requite. He saith not, they who loved me; for their love, had it been true, would have continued in his affliction as well as in his prosperity.
The inward friends were probably speaking of the friends that he had as counsel. He had loved and trusted the three friends that had attacked him so brutally with their tongue.
Job 19:20 "My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth."
The "skin of my teeth" is a well-known phrase, referring to skin that is thin and fragile. The idea is that he had escaped death by a very slim margin. The loss of all his family, as well as the abuse of his friends was added to the terror of God-forsakenness which had gripped him.
He had lost so much weight that his skin seemed to be stretched over his bones.
Job 19:21 "Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me."
Job, in his limited perspective, was convinced "the hand of God ... touched" him. The opening chapters of this book show differently.
Job was appealing to his friends and family to have pity upon him. It was hard enough to endure the terrible things that had happened to him, but was even harder when he had no one in sympathy with him.
Job 19:22 "Why do ye persecute me as God, and are not satisfied with my flesh?"
Why are ye as hard on me as God himself? If I have offended him, what have I done to offend you?
"And are not satisfied with my flesh": That is, with the consumption and torment of my whole body. But add to it the vexation of my spirit, by grievous censures and reproaches. And are like wolves and lions, which are not contented with devouring the flesh of their prey, but also break their bones.
Job was asking his friends and family to not add to his suffering.
"In my flesh" (verse 26) speaks of a resurrected body. Though it may also be translated "apart from my flesh," as a spirit being, the emphasis of the original means "from the standpoint of my flesh," in my resurrected body. Here then is clear evidence of the Old Testament belief in the resurrection of the human body.
In verses 23-29 we see Job at his greatest despair, but his faith appeared at its highest as he confidently affirmed that God was his Redeemer. He wanted that confidence in the record for all to know (verses 23-24). Job wished that the activities of his life were put into words and "engraved in the rock," so all would know that he had not sinned to the magnitude of his suffering. God granted his prayer. God was his Redeemer (compare Exodus 6:6; Psalms 19:14; 72:14; Isa. 43:14; 47:4; 49:26; Jer. 50:34), who would vindicate him in that last day of judgment on the earth when justice was finally done (Jer. 12:1-3; John 5:25, 29; Rev. 20:11-15).
Verses 23-27: God has humiliated Job (verses 8-12), his friends and relatives have abandoned him (verses 13-20), and he has been reduced to pleading for pity (verses 21-22). But from the depths of degradation he expresses the confidence that if his case could only be recorded for posterity, future generations would judge him favorably (verses 23-24). Furthermore, he knows confidently that he has a "Redeemer" (verse 25, Hebrew goel), One who will champion his cause and vindicate him. The Redeemer is more than an arbiter (9:33) or a witness (16:19) but a Kinsman-Redeemer who will avenge him. Clearly, Job viewed God Himself as the Redeemer, and the Hebrew word is in fact used often of God (Psalm 19:14; Isa. 41:14; etc.).
Job 19:23 "Oh that my words were now written! oh that they were printed in a book!"
Some understand this to refer to the words he is about to utter; by others they are interpreted generally. The former view is probably owing to the Christian acceptation given to them, and the consequently great importance attaching to them. Since, however, the three verses (Job 19:25-27), are manifestly more emphatic than any he has yet spoken. Though they do not stand quite alone, there is no reason why it should not be especially these very words which he desires more than any others to have recorded. Perhaps the "now" here shows this.
"Oh that they were printed": This points us to primitive time, when writing materials and the use of writing involved more or less of engraving. For instance, in later times was the case with tablets of wax.
Job 19:24 "That they were graven with an iron pen and lead in the rock for ever!"
A peculiar kind of rock-inscription, of which, so far as I know, no specimens remain, appears to be here alluded to. Job wished the characters of his record to be cut deep into the rock with an iron chisel, and the incision made to be then filled up with lead (compare the mediaeval "brasses").
I believe the words that Job was speaking of that he wanted written down were the ones he was about to utter. They were so important, I agree with Job, they should be engraved in stone.
Verses 25-26: Job had no hope left for this life, but was confident that "after" he was dead, his Redeemer would vindicate him in the glory of a physical ("from my flesh"), resurrection in which he would enjoy perfect fellowship with the Redeemer. That Jesus Christ is that Redeemer is the clear message of the gospel (see Luke 2:38; Rom. 3:24; Gal. 3:13; Eph. 1:7; Heb. 9:12).
We are not told how Job knew this, but in his heart, God placed this confidence, one of the Bible's most triumphant statements of faith: "I know that my redeemer liveth, and" ... He shall stand at the latter days ... I shall see God". Redeemer means "a go-between", or "one who will ransom." As hopeless as life seems, and as awful as death can be, none of it is the end for those who know the Lord. A day is coming when God Himself will vindicate all of life's suffering.
Job 19:25 "For I know [that] my redeemer liveth, and [that] he shall stand at the latter [day] upon the earth:"
Rather, but I know. This is now something higher to which his mind rises.
"My Redeemer liveth": "Liveth" means more than is, exists. Job uses the word in opposition to himself. He dies but his redeemer lives after him.
"And that he shall stand in the latter day": In the days of the Messiah, or of the gospel, which are often called the latter or last days, or times (as Isa. 2:2; Hosea 3:5; Joel 2:28; compared with Acts 2:17; 1 Tim. 4:1; and 2 Tim. 3:1; Heb. 1:1). Or at the day of the general resurrection and judgment, which, as those holy patriarchs well knew, and firmly believed, was to be at the end of the world. For this was the time when Job's resurrection, of which he here speaks, was to take place.
I believe Job was speaking of the Redeemer (the Lord Jesus Christ). "Liveth" is a word that means continues to live. He was speaking prophetically of the King of kings and Lord of lords (Jesus Christ), who stands in the latter days upon the earth. Notice that Job said "know". There was no doubt as far as Job was concerned. Job had fulfilled the Scripture in Romans that says:
Romans 10:9 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved."
Job had professed his faith in this.
Job 19:26 "And [though] after my skin [worms] destroy this [body], yet in my flesh shall I see God:"
Meaning not, that after his skin was wholly consumed now, which was almost gone, there being scarce any left but the skin of his teeth (Job 19:20). The worms in his ulcers would consume what was left of his body, which scarcely deserved the name of a body. And therefore, he points to it, and calls it "this", without saying what it was. But that when he should be entirely stripped of his skin in the grave, then rottenness and worms would strip him also of all the rest of his flesh and his bones. By which he expresses the utter consumption of his body by death, and after it in the grave. And nevertheless, though so it would be, he was assured of his resurrection from the dead.
"Yet in my flesh shall I see God": He believed, that though he should die and decay into dust in the grave, yet he should rise again. And that in true flesh, not in an aerial celestial body, but in a true body, consisting of flesh, blood, and bones. Which spirits have not, and in the same flesh or body he then had, his own flesh and body, and not another's. And so with his fleshly or corporeal eyes see God, even his living Redeemer, in human nature. Who, as he would stand upon the earth in that nature, in the fullness of time, and obtain redemption for him. So he would in the latter day appear again, raise him from the dead, and take him to himself, to behold his glory to all eternity. Or "out of my flesh", out of my fleshly eyes; from thence and with those shall I behold God manifest in the flesh, my incarnate God. And if Job was one of those saints that rose when Christ did, as some say, he saw him in the flesh and with his fleshly eyes.
Job was saying though this disease killed his present body and he died, he would arise in a new body to meet God.
Job 19:27 "Whom shall see for myself, and mine eyes shall behold, and not another; [though] my reins be consumed within me."
These words might mean merely, whom I myself shall see; or, for myself may mean, favorable to me, on my side and to my joy.
And mine eyes shall behold, and not another": i.e. "not the eyes of another." I myself, retaining my personal identity, "the same true living man," shall with my own eyes look on my Redeemer.
"Though my reins be consumed within me": Which may be considered as a passionate exclamation, such as we find (Genesis 48:18 and often in the book of Psalms), arising from his confident expectation of this his unspeakable happiness, and expressing his vehement desire and longing for that blessed time and state.
Every eye shall see Him. Job was looking to that great and glorious day, when we shall all meet God. He was not speaking of a vision or of a dream. He was speaking of reality. We are all restrained at present from such an encounter. There is a day when Job and all who believe, shall behold Him.
Verses 28-29: Job warned his friends that their misjudgment of him and violence against him could bring punishment on them.
Job 19:28 "But ye should say, Why persecute we him, seeing the root of the matter is found in me?"
Rather, if ye shall say "how shall we persecute him?" That is to say, "If, after what I have said, ye continue bitter against me, and take counsel together as to the best way of persecuting me, then, seeing the root of the matter (i.e. the essence of piety) "is found in me, be ye afraid," etc.
The statement that Job had just made should have stopped all of the persecutions from his friends. If it did not, it would be because of their lack of understanding, and not because of anything Job was guilty of.
Job 19:29 "Be ye afraid of the sword: for wrath [bringeth] the punishments of the sword, that ye may know [there is] a judgment."
Not of the civil magistrate, nor of a foreign enemy, but of the avenging sword of divine justice. Lest God should whet the glittering sword of his justice, and his hand should take hold of judgment, in order to avenge the wrongs of the innocent. Unless the other should also be considered as his instruments.
"For wrath brings the punishments of the sword": Or "sins of the sword". The sense is, either that the wrath of men, in persecuting the people of God, puts them upon the commission of such sins as deserve to be punished with the sword, either of the civil magistrate, or of a foreign enemy, or of divine justice. Or else the wrath of God brings on more punishments for their sins by means of the sword.
"That ye may know there is a judgment": That is executed in the world by the Judge of all the earth, who will do right. And that there is a future judgment after death, unto which everything in this world will be brought to light, when God will judge the world in righteousness by Christ. Whom he has ordained to be Judge of the quick and dead; and which will be a righteous judgment, that none can escape. And when, Job suggests, the controversy between him and his friends would be determined. And it would be then seen who was in the right, and who in the wrong. And unto which time he seems willing to refer his cause, and to have no more said about it. But his friends did not choose to take his advice; for Zophar the Naamathite starts up directly and makes a reply.
Job was speaking of the sword of God which would destroy his friends, if they happened to be persecuting an innocent man. We all stand before the judgement seat of Christ. This judgement is just. There will be those who thought they were in right standing with God who will not be accepted. Job was warning his friends to be careful how they judged. They will be judged as they had judged.
Job Chapter 19 Questions
Verses 1-19: Zophar's second speech focuses on two key ideas: the prosperity of the wicked is short, and his doom is sure.
"Zophar" describes the fate of the wicked in his second speech: they have their "short" times of "triumphing". There may be "passing pleasures of sin" (Heb. 11:25), but judgement is coming. Job's spiritual experience did not line up with Zophar's rigid expectations, so Job was branded a "wicked man".
Zophar spoiled it all again for Job with his second and last speech (compare 11:1-20), in which he admonished Job again to consider the fate of the wicked.
Job 20:1 "Then answered Zophar the Naamathite, and said,"
Zophar retorts with yet greater vehemence than before, and assumes a more ornate and elaborate style, still reiterating the former burden of the speedy doom of the wicked man.
Job 20:2 "Therefore do my thoughts cause me to answer, and for [this] I make haste."
For this thy severe sentence and denunciation of God's judgments against us (Job 19:29), which much more justly belongs to thyself and is actually executed upon thee. And because of thy reproaches, as it followeth (Job 20:3).
"My thoughts cause me to answer": "I thought to have troubled myself and thee with no further discourses, considering how to take exception and incorrigible thou art; but my thoughts or consideration of thy reproachful words force me to break silence, and to answer thee as the matter requires.
"For this I make haste": I speak sooner than I intended, because I am not able to contain myself longer, and fear lest I should forget what is in my mind. Possibly he interrupted Job when he was proceeding further in his discourse; or he prevented some of his brethren who made an offer to speak.
You would have thought that there would be no reply to the statement Job made in the last chapter. He obviously believed and even expressed it with his mouth. It appears that Zophar did not hear what Job said. If he did hear, he did not believe Job was telling the truth.
Job 20:3 "I have heard the check of my reproach, and the spirit of my understanding causeth me to answer."
Rather, I have heard, or, I hear the reproof of my shame. That is, a reproof that puts me to shame, or is intended to do so.
"The spirit of my understanding causeth me to answer": Or, more literally, "Out of my understanding my spirit answereth me, or causeth me to answer". He professes to be moved by an impulse within, which he cannot but obey.
Job had reproved him along with his other friends. Zophar thought he was compelled to answer.
Verses 4-8: Contrary to Zophar's confident assertion, sometimes wicked people live long lives. For example, Noah endured the wickedness of his neighbors for 120 years while he preached and built the Ark (Gen. 6:3), and God gave the Canaanites four centuries before He judged them as a nation.
Job 20:4 "Knowest thou [not] this of old, since man was placed upon earth,"
This which I am now about to say.
"Thou": I say, who pretends to such an exact and universal knowledge of men and things, be ignorant of so notorious a thing. Which wicked men sensibly feel, and good men diligently observe, and all men are forced to acknowledge, one time or another?
"Of old": I.e. from the experience of all former ages.
"Since man was placed upon earth": I.e. since the world was made, and there were any men to observe God's government of it.
Verses 5-6: "Wicked ... hypocrite ... triumphing": The application of Zophar's words about this wicked, hypocritical, proud person were aimed at Job. He would, like others so wicked, suffer the consequences of his sins (verses 7-29).
Job 20:5 "That the triumphing of the wicked [is] short, and the joy of the hypocrite [but] for a moment?"
He affirms that the destruction of the wicked is not only certain, but speedy. (Compare Psalm 103:16 and Job 7:8; Job 7:10).
"The joy of the hypocrite": This he adds by way of reflection upon Job, who though he did clear himself from gross wickedness, yet might be guilty of deep hypocrisy.
Here it means that the occasion which the wicked had for rejoicing would be brief. It would be "but for a moment", and he then would be overwhelmed with calamity or cut off by death.
Zophar implied that there had been a tradition set in the beginning that the wicked would not triumph for long. He believed Job was a hypocrite.
Job 20:6 "Though his excellency mount up to the heavens, and his head reach unto the clouds;"
Though, in worldly grandeur and glory, he should arrive to such a pitch as the Assyrian monarch was ambitious of, as to ascend into heaven, exalt his throne above the stars of God, and be like the Most High. Or be comparable to such a tree, by which the greatness of Nebuchadnezzar's kingdom is expressed, the height whereof reached unto heaven (Isa. 14:12).
"And his head reach unto the clouds": Being lifted up with pride, because of his greatness, and looking with contempt and scorn on others. The Septuagint version is, "if his gifts ascend up to heaven", etc. which well agrees with a hypocrite possessed of great gifts, and proud of them. As Capernaum was highly favored with external things, as the presence of Christ, his ministry and miracles, and so said to be exalted unto heaven. Yet, because of its impenitence and unbelief, should be brought down to hell (Matt. 11:23).
Job 20:7 "[Yet] he shall perish for ever like his own dung: they which have seen him shall say, Where [is] he?"
Not only in this world, but in the world to come, both in his outward substance here, and in his body in the grave, and in his soul to all eternity. And that in the most shameful and disgraceful manner; he shall perish in his own corruption, and like his own dung inevitably, which is never returned to its place again. Dead bodies were reckoned by the ancients as dung, and the carcasses of men are rather to be cast out like dung; and the Arabians used to bury in dunghills even their kings; to which some think the allusion is.
"They which have seen him shall say, where is he?" Such as formerly gazed at him, in his prosperity, with wonder and amazement at his grandeur and greatness. Now being removed from his outward splendor, or from the world, by death, ask where he is, not being able to see him in his former luster, nor in the land of the living (see Job 14:10).
Job had reached a very high position of prosperity before all of the calamity came upon him. It appears, that Zophar was jealous of that high esteem, and had hoped that Job would fall. It did not matter how highly he was thought of, Zophar said he would fall as low as Job had, sitting in the heap of ashes. He said he would fall so low that no one could find him. Some might ask, where he had gone.
Job 20:8 "He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night."
Either as a dream which is forgotten, as Nebuchadnezzar's was, and cannot be recovered. Or as the matter and substance of a dream, which, though remembered, is a mere illusion. As when a hungry or thirsty man dreams he eats or drinks, but, awaking, finds himself empty, and not at all refreshed. What he fancied is fled and gone, and indeed never had any existence but in his imagination (Isa. 29:8).
"Yea, he shall be chased away as a vision of the night": Either the same as a nocturnal dream, or what a man fancies he sees in his dream. Or like a mere specter or apparition, which is a mere phantom, and, when followed and pursued, vanishes and disappears. So such a man before described is chased out of the world, and is seen in it no more (see Job 18:18).
He was speaking here of a dream not being real, and it being gone when morning came. A vision is very similar. He said Job would vanish, as if he had not been there in the first place.
Job 20:9 "The eye also [which] saw him shall [see him] no more; neither shall his place any more behold him."
In this world, concerned in the affairs of life, and busy in worldly employments, and especially in the grandeur he sometimes was, if not removed by death. But the former sense seems most agreeable by what follows.
"Neither shall his place any more behold him": The men of his place, as Ben Gersom, those that lived in the same place he did. Or he shall not be seen, and known, and acknowledged any more as the master, owner, and proprietor of the house he formerly dwelt in. This seems to be taken from Job's own words in (Job 7:10). The above Jewish commentator interprets this verse of Pharaoh and the Egyptians, whom Moses and the Israelites would see no more (Exodus 10:29).
This was a threat to Job that he would die and not be seen any more by his people.
Job 20:10 "His children shall seek to please the poor, and his hands shall restore their goods."
That is, shall seek their favor by making good what had been taken from them, or otherwise; or it may be rendered, the poor shall oppress his children.
"And his hands shall restore their goods": (compare verses 15 and 18). He himself will be so crushed and broken in spirit that he will give back with his own hands the goods whereof he has deprived the poor. The restitution, i.e., will be made, in many cases, not by the oppressor's children, but by the oppressor himself.
Job's children were dead, so this was a useless threat from Zophar.
Job 20:11 "His bones are full [of the sin] of his youth, which shall lie down with him in the dust."
"He shall return to the days of his youth," and (Psalm 89:46): "The days of his youth hast thou shortened." "Though he is in the full vigor of life, yet it shall lie down with him in the dust." The wicked die young.
It is so interesting, to me, that Zophar and Job's other so called friends kept speaking of Job's sins in general, but not specifically. They did not specifically know of the sins they spoke of themselves. Now Zophar was trying to reach back to Job's youth for sins that he committed. Job had long since been forgiven for those sins.
Verses 12-19: These verses represent the heart of Zophar's perceptions about Job's life and circumstances. Yet his conclusions were wrong because his perceptions were false, Job was not a "wicked man" (20-29). Regardless of what others perceive, the godly can always stand firm in the truth.
In verses 12-22: Evil in a life takes away all the enjoyment, implying that Job had no joy because of sin, such as that (in verse 19).
Job 20:12 "Though wickedness be sweet in his mouth, [though] he hide it under his tongue;"
I.e. to his taste, though it greatly please him for the present.
"Though he hide it under his tongue": As an epicure doth a sweet morsel, which he is hesitant to swallow, and therefore keeps and rolls it about his mouth that he may longer enjoy the pleasure of it": Though he be highly pleased with his lusts, and cleave to them in hearty love, and resolve to hold them fast, and improve them to the greatest delight and advantage.
Job 20:13 "[Though] he spare it, and forsake it not; but keep it still within his mouth:"
I.e. will not part with it; or gratify and obey it, instead of subduing and mortifying it.
"Keep it still within his mouth": To suck out all the sweetness or benefit of it, though it is very delightful to him.
This was speaking of the sweetness of sin. It was also saying that Job had not only tasted of sin and found it sweet, but had actually savored the sin, and bragged to his friends about it.
Job 20:14 "[Yet] his meat in his bowels is turned, [it is] the gall of asps within him."
Still, a time comes when the self-complacency of the wicked man is shaken. He experiences a failure of health or spirits. Then, suddenly, it is as if the meat that he has swallowed had been turned to poison in his bowels, as if the gall of asps were within him.
"The gall of asps": I.e. exceeding bitter and pernicious. Gall is most bitter. The gall of serpents is full of poison, which from thence is conveyed to their mouths by veins, as Pliny observes. And the poison of asps is most dangerous, and within a few hours kills without remedy.
This was speaking of the sin being sweet in the mouth, and bitter in the stomach and bowels. This was speaking of a man (supposedly Job), who had sinned and later found the sin had been poison to his body.
Job 20:15 "He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly."
He hath got possession of them, and thought them to be as much his own as the meat he had eaten. But he is deceived, he shall vomit them up again. He shall be compelled to restore them: his own conscience perhaps may make him so uneasy in the keeping of what he has gotten, that, for the quiet of his own mind, he shall make restitution. And that not with the pleasure of a virtue, but with the utmost reluctance, like the pain produced by a substance causing vomiting.
"God shall cast them out of his belly": If he does not himself voluntarily refund what he has violently taken away, God, by his providence, shall force him to do it. And bring it about, one way or other that his ill-gotten goods shall return to their rightful owners. If man's hand cannot reach him, God shall find him out.
It appears to me, that Zophar and Job's other friends had been jealous of Job's riches, and they were very pleased now that those riches had been taken away. They believed that God had taken them from Job.
Job 20:16 "He shall suck the poison of asps: the viper's tongue shall slay him."
What he sucked so sweetly, and with so much pleasure, shall, in the issue, prove most ungrateful and destructive. As the poison, or head (for the Hebrew rosh signifies both), and the poison lies in the head of asps would be to one that sucked it. Such is sin; such especially will all unlawful gains be. The fawning tongue will prove the viper's tongue. All the charming graces that are thought to be in sin will turn, when the conscience is awakened, into so many raging furies.
"And he shall vomit them up again": That is, make restoration of them, not freely, but forcedly, with great reluctance, much pain of mind and gripes of conscience.
"God shall cast them out of his belly": He shall oblige him to cast them up again, by working upon his heart, making his mind uneasy. Loading his conscience with guilt, so that he shall have no rest nor peace until he has done it. Though they are as meat in his belly within him, they shall not remain with him. Though they are in his house, in his coffers, or in his barns, they shall be fetched out from there.
Zophar was trying to crush the spirit of Job with all the violent threats he put forth. The threats were of a general nature, but Job knew they were pointed at him.
Job 20:17 "He shall not see the rivers, the floods, the brooks of honey and butter."
"He shall not see them with any pleasure. The most delightful things of this world, and the greatest affluence and plenty of them, shall afford him no enjoyment." Or, rather, he speaks metaphorically, and means, he shall not enjoy that abundant satisfaction and comfort, which he promised himself from his great riches. Or which good men, through God's blessing, commonly enjoy.
"The brooks of honey and butter": That abundant satisfaction and comfort, (often signified by these or suchlike metaphors (as Psalm 36:8; 46:4; Isa. 7:15, 22; 41:18). Either which he promised to himself from that great estate which he had gotten by deceit and oppression, or which good men through God's blessing may and commonly do enjoy.
The wicked man not only will suffer pain for the sins he committed, but will miss much of the beauty in the world because he will die early.
Job 20:18 "That which he labored for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], and he shall not rejoice [therein]."
Hebrew; labor. I.e. the goods which were gotten with labor; either, by the labor of others, or rather, by his own labor. Which may relate as well to the goods of others, which he got not without pains and difficulty. Or to his own goods honestly gotten by the sweat of his brow. And this is an aggravation of his misery, that he was forced to restore not only other men's goods which were in his hands, but his own also, to make reparation for their damages.
"Shall not swallow it down": To wit, so as to hold it. For otherwise he did swallow it, but withal did speedily vomit it up again (Job 20:15), which was as if he had not swallowed it. He shall not possess it long, nor to any considerable purpose.
"According to his substance shall the restitution be": I.e. he shall be forced to part with all his estate to make compensation for his wrongs done to others.
"He shall not rejoice therein": I.e. he shall not enjoy what he hath gotten, because it shall be taken from him.
This was saying that the evil man would not even get to enjoy the things he had worked to get. Zophar said even that would be taken away from him. Zophar said that Job would have to give of his substance to those he had taken from in the past.
Job 20:19 "Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away a house which he builded not;"
These charges are now for the first time insinuated against Job. Later on, they are openly brought by Eliphaz (Job 22:5-9). Job denies them categorically (in Job 29:11-17). They seem to have been pure falsehoods, without an ounce of proof.
"Because he hath violently taken away a house which he builded not": Another falsehood, doubtless. Something like it was insinuated by Eliphaz (Job 15:28).
Zophar was listing sins that could have been the ones that Job had committed, as if Job had definitely committed them. He said that he had oppressed the poor and taken their house away from them.
Verses 20-29: Eloquent oratory is impressive only if it tells the truth. Zophar's commitment to the retribution principle led him to presumptuous, insulting and false claims. To see things from the perspective of the hurting; and most importantly, from God's perspective, is the way to truly encourage them.
Job 20:20 "Surely he shall not feel quietness in his belly, he shall not save of that which he desired."
He shall have no peace nor satisfaction in his mind, in all his gains, partly because of his perpetual fears and expectations of the wrath of God and man. Which his guilty conscience assures him he deserves, and partly because they shall be speedily taken away from him.
"He shall not save of that which he desired": That is, any part of his good and desirable things, but he shall forfeit and lose them all.
This appears to be saying that Job hungered more and more for the things that belonged to the poor. He was never satisfied. Zophar had made up that lie, so he added to it that Job would not be able to keep it because he had gotten it by deceit.
Job 20:21 "There shall none of his meat be left; therefore shall no man look for his goods."
For his own future use; but he shall be stripped of all.
"Therefore shall no man look for his goods": For there shall be none to look for them; or rather there shall be none to look for, it all being gone. A man in good circumstances of life, his heirs expect to enjoy much at his death, but when he is stripped of all, as Job was, his relations and friends are in no expectation of having anything at his death. And therefore do not think it worth their while to look. Or make an inquiry whether there is anything for them or not (see Job 20:28).
Zophar said that God would take all of it away from him, so he would have nothing left for other men to take.
Job 20:22 "In the fulness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him."
I.e. the height of prosperity and abundance he shall be distressed and tormented, either by the horrors of an unquiet mind and guilty conscience, which makes him every moment expect Divine vengeance to fall upon his head. Or rather, because of the sudden and unexpected assault of other men combining against him, and spoiling all his goods, as it follows.
"Every hand of the wicked": Who lives by injury and the spoiling of others, and by God's providence are directed to fall upon him. Or, of the laborer, whose wages possibly he hath retained; or, of such as are in trouble or misery, as this word signifies (Job 3:20). Who may jointly invade him, either because their necessity temptations which drives them to spoil others. Or rather, because they were such as had been brought into their calamity by his oppressions, and therefore now take reparations from him.
Zophar said that even while he was still wealthy he would have no sufficiency, because the other wicked people would come and take what he had.
In verses 23-29: Zophar concluded that more than just losing the enjoyment of life by sin, the wicked fall under the fury of God determined for such wickedness.
Job 20:23 "[When] he is about to fill his belly, [God] shall cast the fury of his wrath upon him, and shall rain [it] upon him while he is eating."
That is, when he has enough to satisfy all his appetites, and shall design to indulge them in the pleasurable enjoyment of all his gains, and to spend his days in sensuality.
"God shall cast the fury of his wrath upon him": Some dreadful and destructive judgment.
"And shall rain it upon him": This phrase denotes both the author of his plagues, God, and the nature and quality of them, that they shall come upon him like rain, with great vehemence, so that he cannot prevent or avoid them."
While he is eating": As it fell upon thy sons (Job 1:18-19).
He said that God attacked Job before he could go out and oppress any more poor. Zophar said that God would rain down fire and brimstone upon Job for the evil he had done.
Job 20:24 "He shall flee from the iron weapon, [and] the bow of steel shall strike him through."
That is, from the sword or spear; and so shall think himself out of danger.
"The bow of steel": Which is of great strength, and therefore send forth the arrow with greater force.
"Shall strike him through": Shall mortally wound him. He shall flee from one danger, but another, still greater, shall overtake him.
These weapons turned against the evil man were of great strength. Of course Job had not taken flight anywhere, so this again was an untrue statement.
Job 20:25 "It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors [are] upon him."
Rather, he draweth it forth and it cometh out of his body (see Revised Version).
"And cometh out of the body": That is, the arrow, or the glittering blade. It has penetrated the body, and passed through it. He shall be pierced through and through.
"The glittering sword": Hebrew bârâq - "the glittering;" and is given to the sword, because it is kept bright.
"Cometh out of his gall": Supposed to be the seat of life (see notes Job 16:13).
"Terrors are upon him": The terrors of death.
This was speaking of the bow being drawn as if it were prepared to shoot through the evil man. This was speaking of a fatal wound to the gall bladder of the wicked man.
Job 20:26 "All darkness [shall be] hid in his secret places: a fire not blown shall consume him; it shall go ill with him that is left in his tabernacle."
Literally, all darkness is reserved for his treasures, which some understand of his hidden earthly treasures, which no one shall ever find. Some of the retribution laid up for him by God, which will be such darkness as Job describes in (Job 10:21-22).
"A fire not blown shall consume him": I.e. "a fire lighted by no human hands," probably lightning or brimstone from heaven (Job his tent, or in his dwelling). His wife, his children, if he has any, and his domestics, shall be involved in the general ruin.
"It shall go ill with him that is left in his tabernacle": Not only it shall go ill with the wicked man himself, but with those he leaves behind him, that dwell in the house he formerly lived in, with his posterity. God sometimes punishing the iniquities of the fathers upon the children.
This darkness represented total separation from the Light of God. The fire mentioned here, was not a fire that man had started. It was possibly speaking of the fire of hell. In the case of Job, his wife was left and some of his servants. Zophar said it would not go well with them because they were living in Job's house.
Job 20:27 "The heaven shall reveal his iniquity; and the earth shall rise up against him."
God shall be a swift witness against him by extraordinary judgments. Still he reflects upon Job's case, and the fire from heaven.
"And the earth shall rise up against him": All creatures upon earth shall conspire to destroy him. If the God of heaven and earth be his enemy, neither heaven nor earth will show him any kindness. But all the hosts of both are, and will be, at war with him.
Job had asked for heaven and earth to witness for him. Zophar was saying that heaven and earth would be opposed to Job. He was trying to offset everything that Job had said.
Job 20:28 "The increase of his house shall depart, [and his goods] shall flow away in the day of his wrath."
His income, revenue, or his estate got by the labor, and employed for the use of his family.
"Shall depart": Shall be lost or taken away from him.
"Shall flow away": Like waters, swiftly and strongly, and so as to return no more.
"In the day of his wrath": That is, of God's wrath; when God shall come to execute judgment upon him. The abundance of his house, Heath renders it, shall roll away like the torrents in the day of his fury.
This was speaking after the fact. Job's children were already dead. There would be no increase of Job, except for a miracle of God. Job's goods had been taken in battle as well.
Job 20:29 "This [is] the portion of a wicked man from God, and the heritage appointed unto him by God."
I.e. the lot, or possession "of a wicked man", that which God gives over to him as his own in the last resort, and which is all that he has to look for. In other words, "It is the heritage appointed unto him by God" (compare Job 27:13). As to some God, at the last, will assign an inheritance of good, so to others he will appoint an inheritance of evil.
Zophar was summarizing the things he had said in the last few verses that he thought would come to Job. He thought Job to be a very wicked man. The wicked man had no heritage. The thing Zophar was wrong about, was who the wicked man was.
Job Chapter 20 Questions
Verses 1-34: Job strikes at the heart of his friends' assumption that the wicked are judged and the righteous are blessed. Job claims that this simply is not true, if one looks at life objectively: the wicked's children are established (verse 8), his house is safe (verse 9), his cattle reproduce (verse 10), and so on. He even receives an honorable burial (verses 32-33).
Jobs reply to Zophar's last speech, ending the second cycle of speeches, refuted the simplistic set of laws by which the mockers lived. He showed that the wicked prosper, and since it is clear that they do (they had argued that the wicked only suffer), then by inference, perhaps the righteous suffer. This presented serious problems for their supposed open and shut case against Job.
This is Jobs reply to Zophar's second speech: the dogma of retributive judgment fails when one observes truly "wicked" people seeming to prosper. The outcomes of personal fortunes in this life are not the standards of eternity.
Job called for his friends to be quiet and to listen to some amazing and terrifying truth (verses 1-6), namely that the wicked do prosper (verses 7-13), though they deny God (verses 14-15), and they prosper not by their doing, but God's (verse 16).
Job 21:1 "But Job answered and said,"
Having (in Job 19), declared his belief in a retribution to come, Job now proceeds to address more directly Zophar's last contention, and to show that even in this life there is not the retribution which he maintained there was.
Verses 2-5: Job desired to "speak" without being interrupted or subjected to incredulous groans from his friends.
Job 21:2 "Hear diligently my speech, and let this be your consolations."
If you have no other comfort to administer, at least afford me this. Be so kind, so just, as to give me a patient hearing.
"And let this be your consolations ": I shall accept of it instead of those consolations which you owed to me in this my distressed condition, and which I expected from you. And it will be a consolation to yourselves in the reflection, to have dealt tenderly with your afflicted friend.
Job answered the cutting remarks that his friends had made to him. He was telling them that they had been no consolation at all to him. Perhaps he would have some consolation in answering their accusations. He wanted them to diligently listen to what he had to say.
Job 21:3 "Suffer me that I may speak; and after that I have spoken, mock on."
Without such interruption as you have given me (Job 20:2). And if I do not defend my cause with solid and convincing arguments, go on in your scoffs if you please.
"And after that I have spoken, mock on": Job does not hope to convince, or silence, or shame the other interlocutors. When he has said his say, all that he expects is mockery and derision.
Job told them, "if you will listen to me carefully first, then you can mock me if you must". Job did not have much faith that the friends would stop their unjustified attack upon him.
Job 21:4 "As for me, [is] my complaint to man? and if [it were so], why should not my spirit be troubled?"
No: if it were, I see it would be too little purpose to complain. I do not make my complaint to, or expect relief from you, or from any men; but from God only. I am pouring forth my complaints to him; to him I appeal. Let him be judge between you and me. Before him we stand upon equal terms, and, therefore, I have the privilege of being heard as well as you.
"And if it were so": If my complaint were to man.
"Why should not my spirit be troubled?" Would I not have cause to be troubled? For they would not regard, nor even rightly understand me. But my complaint is to God, who will suffer me to speak, though you will not.
This was Job being thankful that these so-called friends of his were not his judge. He had not complained to them, because that would not have helped. He would have been troubled in his spirit, if these friends were his judge. He knew that God was fair, and that He knew his heart. Job was satisfied that God would be his Judge.
Job 21:5 "Mark me, and be astonished, and lay [your] hand upon [your] mouth."
Consider what I am about to say, concerning the wonderful prosperity of the worst of men, and the pressures of some good men. And it will fill you with astonishment at the mysterious conduct of Divine Providence herein.
"And lay your hand upon your mouth": Be silent: quietly wait the issue; and judge nothing before the time.
It is as if Job was telling them to mark his words. They would be astonished, if they knew the truth. He knew if they only knew the truth, they would cover their mouths with their hands in shame.
Job 21:6 "Even when I remember I am afraid, and trembling taketh hold on my flesh."
I.e. "when I think upon the subject."
"I am afraid, and trembling taketh held on my flesh": A shudder runs through his whole frame. His words will, he knows, seem to verge upon impiety.
It was almost a frightening thing to say what he was about to say, but these were things he had noticed to be the truth.
Job 21:7 "Wherefore do the wicked live, become old, yea, are mighty in power?"
Job asks for an explanation of the facts which his own experience has impressed upon him. He has seen that "the wicked live" quite as long as the righteous, that in many cases they attain to a ripe old age, and become among the powerful of the earth. The great "pyramid kings" of Egypt, whose cruel oppressions were remembered down to the time of Herodotus and Rameses II, the cruel oppressor of the Jews, and the Pharaoh from whom Moses fled, had a reign of sixty-seven years.
Part of the threats that had been leveled at Job by his friends, said that the wicked did not live very long. Job was directly contradicting their statement with this one. They not only live long sometimes, but seem to prosper in this life. Some of them attain great power as well. If the friends would consider truthfully what he had said, they would have known it was the truth.
Job 21:8 "Their seed is established in their sight with them, and their offspring before their eyes."
Not only are they mighty in power themselves, but they leave their power to their children after them (compare Psalm 17:14). This contradicts what Eliphaz had said (Job 15:34), what Bildad had said (Job 18:19), and what Zophar had said (Job 20:10).
"And their offspring before their eyes": Their children's children, as the Targum, and so the Vulgate Latin version. So that prosperity attends not only wicked men and their children, but also their grandchildren. And they live to see these grown up and settled in the world, and in thriving circumstances. All which must give them pleasure, and be matter of honor and glory to them (Prov. 17:6). Now this is diametrically opposite to Zophar's notion of the short continuance of the prosperity of wicked men, and of the low and miserable condition of their children (Job 20:5).
The wicked had as many children as the righteous, and sometimes acquired positions of high office for them. This is true in our country today. Some of the worst criminals are the drug lords, and they establish their children in the very same trade.
Job 21:9 "Their houses [are] safe from fear, neither [is] the rod of God upon them."
On the contrary, Zophar had just said that "a fire not blown should consume him" (Job 20:26), and Bildad (in Job 18:15), that "destruction should dwell in his tabernacle, and brimstone be scattered on his habitation."
"Neither is the rod of God upon them": Neither his rod of chastisement, which is upon his own people, and with which he scourges every son, though in love for their good, and which was now upon Job (Job 9:34). Nor any sore judgment, as famine, plague, sword, or any other. No, not even the common afflictions and troubles that men are exercised with.
This also is true of them. I personally believe they had better enjoy their ill-gotten gain while they can, because they will have no joy in heaven. They will probably, not make it to heaven. They are not under attack of the devil, because he already has them. He goes for the believers, such as Job.
Job 21:10 "Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf."
As the wicked man's prosperity is described before by the increase and comfortable settlement of his children and grandchildren, and by the peace and safety of all within doors. Here it is further set forth by the increase of his cattle in the fields, one part being put for the whole, his oxen and asses, his camels and sheep, things in which the riches of men chiefly lay in those times and countries. And he was reckoned a happy man when these brought forth abundantly (see Psalm 144:13).
"Their cow calveth, and casteth not her calf": Both male and female succeed in propagating their species, and so in increasing the wealth of their owner. This is sometimes promised as a temporal blessing (Exodus 23:26).
There seems to be no barrenness with their animals. This was just saying it rains on the just and on the unjust. The same natural things come to us all.
Job 21:11 "They send forth their little ones like a flock, and their children dance."
In striking contrast to the fate of Job's own children, and in contradiction to what Eliphaz had said (Job 15:29-33).
"And their children dance": Frisk, i.e. "and skip, and leap," like the young of cattle full of health, and in the enjoyment of plenty".
Job 21:12 "They take the timbrel and harp, and rejoice at the sound of the organ."
Not the children, but the parents of them. These took these instruments of music into their hands, and played upon them while their children danced. Thus, merrily they spent their time. Or, as Jarchi and Aben Ezra, they lift up the voice with the tabret and harp. That is, while they played on these with their hands, they sang songs with their mouths. They used both vocal and instrumental music together, to make the greater harmony, and give the greater pleasure, like those in (Amos 6:5).
"And rejoice at the sound of the organ": A musical instrument, very pleasant and entertaining, from whence it has its name in the Hebrew tongue. But of what form it was cannot be said with certainty. That which we now call is of a later invention, and unknown in those times. Probably Job may have respect to Jubal, the inventor of this sort of music, and others of the posterity of Cain before the flood. Who practiced it, and were delighted in it; in which they were imitated and followed by wicked men after it, and in Job's time (Gen. 4:21).
This was showing that their children were happy and had a good time, as other children did.
Verses 13-15: Zophar had claimed that longevity and prosperity in this life are linked to one's wickedness or righteousness (20:4-8). Job countered, emphasizing that the godless and the wicked often enjoy life and go to their deaths in peace (21:32-33; Eccl. 8:10). In fact, Job could not understand why the wicked seemingly live on in their unrighteousness while, as a righteous man, he was dying. The godless are those who say to God, "Depart from us".
Job 21:13 "They spend their days in wealth, and in a moment go down to the grave.
They die, i.e. without suffering from any prolonged or severe illness, such as that grievous affliction from which Job himself was suffering. Probably Job does not mean to maintain all this absolutely, or as universally the case. But he wishes to force his friends to acknowledge that there are many exceptions to their universal law, that wickedness is always visited in this world with fitting punishment, and he wants them to account for those exceptions (see verse 7).
Job was comparing this terrible disease that he had to those who were evil. There were many evil people living in their land who were not suffering the trouble that Job had suffered. Job was not criticizing God in this. He was just discounting what his friends had said about his illness.
Job 21:14 "Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways."
It is this impunity which leads the wicked to renounce God altogether. They think that they get on very well without God, and consequently have no need to serve him. Job puts their thoughts into words (verses 14-15), and thus very graphically represents their tone of feeling.
"For we desire not the knowledge of thy ways": The wicked feel no interest in God; they do not trouble themselves about him. His ways are "far above out of their sight," and they do not care to know them.
They felt they had no need for God. They did not want to be restricted in the things they did by God's moral laws. Job was saying they saw no need to serve God, since it seemed everything was going so well for them without Him. They actually felt they would have to give up all of their good times if they served God.
Job 21:15 "What [is] the Almighty, that we should serve him? And what profit should we have, if we pray unto him?"
"Who is Jehovah," said Pharaoh to Moses, "that I should obey his voice? I know not Jehovah" (Exodus 5:2). So as the ungodly in Job's time. They pretend to have no knowledge of God, no sense of his claims upon them, no internal consciousness that they are bound to worship and obey him. They are agnostics of a pronounced type, or at least they profess to be such.
"What profit should we have, if we pray to him?" Expediency is everything with them. Will serving God do them any good? Will it advance their worldly interests? Persuade them of that, and they will be willing to pay him, at any rate, a lip-service. But, having prospered so long and so greatly without making any religious profession, they see no reason to believe that they would prosper more if they made one.
Job said this was what the evil person would say, if you were trying to get them to follow God. They wanted to know what they would get out of God. They would say, "what's in this for me"?
Job 21:16 "Lo, their good [is] not in their hand: the counsel of the wicked is far from me."
In Job's mind, there was no point in listening to the prosperous; they had nothing to say to him.
Job stopped and speculated on what the wicked had said. Their good was not in their hand. It is God that controls everything. God controlled them and in fact Job as well. His wicked friends had offered no comfort to Job at all. Job did not accept their wicked counsel.
Verses 17-22: Playing off Bildad's sentiment (see 18:5-6; 18-19), this whole section repeats the assertions of Job's friends regarding the judgment of sinners. To refute that perspective, Job suggested that his friends were guilty of telling God how He must deal with people (verse 22).
Job 21:17 "How oft is the candle of the wicked put out! and [how oft] cometh their destruction upon them! [God] distributeth sorrows in his anger."
This phrase notes either,
(1) The rarity and seldomness of it. I confess and sometimes happens, but not often; or
(2) But rather, the frequency of it.
I grant that this happens occasionally, though not constantly, as you affirm. And this seems best to agree both with the use of this phrase in Scripture, where it notes frequency (as Psalm 78:40; Matt. 18:21; Luke 13:34).
God distributeth: God is manifestly understood out of the following words, this being God's work, and proceeding from God's anger.
Job had decided that the wicked seemed to not be under the attack that he was under. He was asking the question, "How often are the wicked attacked"? Job was aware there was something unusual about this attack on him, but he had no idea it was Satan attacking him. He thought he was protected from Satan by God. He did not know the circumstances of this attack. Job knew that God distributed anger to those who disobey.
Job 21:18 "They are as stubble before the wind, and as chaff that the storm carrieth away."
According to the interpretation proposed of the previous verse, this may be read as a question, "How often is it that the wicked are made like stubble? You say that God deals with people exactly according to their characters, and that the wicked are certainly subjected to calamities. But how often does this, in fact, occur? Is it a uniform law? Do they not, in fact, live in prosperity, and arrive at a good old age?" It is not uncommon in the Scriptures to compare the wicked with stubble, and to affirm that they shall be driven away, as the chaff is driven by the wind (see notes on Isa. 17:13).
"The storm carrieth away": Margin, "stealeth away." This is a literal translation of the Hebrew. The idea is that of stealing away before one is aware, as a thief carries off spoil.
No man can stand against the wrath of God. He could blow them over, as if they were no more than stubble. The stubble and the chaff are speaking of ungodly men, and their helplessness against an angry God.
Job 21:19 "God layeth up his iniquity for his children: he rewardeth him, and he shall know [it]."
Job supposes his opponents to make this answer to his arguments. "God," they may say, "punishes the wicked man in his children" (compare Exodus 20:5). Job does not deny that he may do so, but suggests a better course in the next sentence.
"He rewardeth him": Rather, let him recompense it on himself. Let him make the wicked man himself suffer, and then "he shall know it". He shall perceive and know that he is receiving the due reward of his wickedness.
His friends had said that God's wrath was on the children of the evil man. Job was not trying to say that was not true. Job knew that God did punish the wicked, but he also knew that He blessed the righteous. God will chasten His own children from time to time, but that is to strengthen them. This attack was not even from God.
Job 21:20 "His eyes shall see his destruction, and he shall drink of the wrath of the Almighty."
That is, his own eyes shall see his destruction, or the calamities that shall come upon him. That is, "You maintain that, or this is the position which you defend." Job designs to meet this, and to show that it is not always so.
"And he shall drink of the wrath of the Almighty": Wrath is often represented as a cup which the wicked are compelled to drink (see notes on Isa. 51:17).
Job was saying that a wicked man would learn more from his punishment from God, if God punished him while he could see it himself.
Job 21:21 "For what pleasure [hath] he in his house after him, when the number of his months is cut off in the midst?"
As for what befalls his children when he is dead, he concerns not himself; he is not affected with their felicity or misery, irreligion commonly making men unnatural. And therefore, God punishes both him and his children while he lives (Job 21:19-20). Or the meaning may be, what delight can he take in the thoughts of the glory and happiness of his posterity, when he finds he is dying a violent and untimely death? Thus, this is a further proof, that this man is neither happy in himself, nor with reference to his posterity.
"When the number of his months is cut off in the midst": I.e. when his appointed time is come, and he knows that "the number of his months" is accomplished.
Job was speaking from firsthand knowledge. There had been no pleasure in his house, since this attack from Satan began. Even Satan knew that sores on Job's bodies would make him completely miserable.
Verses 22-24: Job concluded that in the end, no connection exists between how one lives and the prosperity or poverty a person experiences, and so trying to sort out the life based on observation is futile. Job could see not justice in the world or with God, yet he could clearly recognize "falsehood" in his friend's "answers". They had based their assumptions in their own intellect and pride.
Job 21:22 "Shall [any] teach God knowledge? seeing he judgeth those that are high."
How to govern the world? For so you do while you tell him that he must not afflict the godly, nor give the wicked prosperity. That he must invariably punish the wicked, and reward the righteous in this world. No: he will act as sovereign, and with great variety in his providential dispensations.
"Seeing he judgeth those that are high": The highest persons on earth, he exactly knows them, and gives sentence concerning them, as he sees fit. Thus, as Job had introduced the foregoing particular, namely, that wicked men are sometimes severely punished in this world, by an easy transition (Job 21:16). So, by another as easy, he here introduces the remaining article of his discourse above mentioned, namely, that God deals out things promiscuously in this world, not according to men's merit or demerit, which he pursues in the following verses.
Job was speaking to himself here. He knew that all of this he was saying to God would not change God at all. God has supreme knowledge. Nothing that mere man could say to Him would make Him any smarter.
Verses 23-26: Some of the wicked live and die in prosperity, but some don't, canceling the absolutist nature of his counselor's argument.
Job 21:23 "One dieth in his full strength, being wholly at ease and quiet."
Margin, "very perfection," or, "in the strength of his perfection." The meaning is, that he dies in the very prime and vigor of life, surrounded with everything that can contribute to comfort. Of the truth of this position, no one can doubt; and the wonder is, that the friends of Job had not seen or admitted it.
"Being wholly at ease and quiet": That is, having everything to make them happy, so far as external circumstances are concerned. He is borne down by no calamities; he is overwhelmed by no sudden and heavy judgments. The phrase in this verse rendered "full strength" is literally, "in the bone of his perfection." It means full prosperity.
Job 21:24 "His breasts are full of milk, and his bones are moistened with marrow."
Rather, his milk pails, as in the margin. The main wealth of the time being cattle, the man whose milk pails are always full is the prosperous man.
"His bones are moistened with marrow": Which is opposed to the dryness of the bones (Job 30:30; Psalm 102:3). Which is caused by old age, or grievous distempers or calamities.
Job had noticed that some people died when they did not appear to be really sick. Every person dies on this earth. It is our everlasting life with Jesus that we should prepare for, not this very short time on this earth. Some die in their youth, as it says (in verse 24). God has numbered each person's life upon this earth.
Job 21:25 "And another dieth in the bitterness of his soul, and never eateth with pleasure."
Another wicked man, or any other man promiscuously considered, either good or bad.
"In the bitterness of his soul": With heart breaking pains and sorrows.
"And never eateth with pleasure": Hath no pleasure in his life, no, not so much as at meal time, when men usually are most free and pleasant. So, he shows there is a great variety in God's dispensations. He distributes great prosperity to one, and great afflictions to another, according to his wise but secret counsel.
This is speaking of someone who lives a very long life filled with bitterness and sorrow.
Job 21:26 "They shall lie down alike in the dust, and the worms shall cover them."
However different the circumstances of their life, men are alike in their death. One event happens to all. All die, are laid in the dust, and become the prey of worms.
The flesh of man was not made to live forever. It is made from the dust of the earth, and it will return to dust. It is the spirit within that flesh that will live on.
Verses 27-28: Again, Job referred to the statements of his friends, Zophar in this case (see 20:7), who were trying to prove their "sin equals suffering" idea.
Job 21:27 "Behold, I know your thoughts, and the devices [which] ye wrongfully imagine against me."
I know, i.e. what you think of me. I am quite aware that you regard me as having brought my afflictions upon myself by wicked deeds, which I have succeeded in keeping secret. You have not openly stated your surmises. But it has been easy for me to "read between the lines," and understand the true meaning of your insinuations, which are all wrongful and unjust.
Job was again speaking to his evil friends here. He knew that they had a very bad opinion of him. Their accusations were unfounded, however. Job had not done anything to cause them to have this opinion of him. They were quick to judge him without knowing for sure why this had happened to Job.
Job 21:28 "For ye say, Where [is] the house of the prince? And where [are] the dwelling places of the wicked?"
I.e. "What has become of the house of the powerful man (Job himself)? How is it fallen and gone to decay!"
"And where are the dwelling places of the wicked!" (Literally, the tent of the habitations). Again, Job is intended, although the insult is veiled by the plural form being used. Job supposes that his opponents will meet his statement that the righteous are afflicted and the wicked prosper, by pointing to his own case as one in which wickedness has been punished.
They were judging Job guilty of sin, because of the persecution that had come upon him. They thought just because he had so many problems, that undoubtedly this was punishment from God. We, like Job's friends, had better be careful about pointing fingers at the innocent.
Verses 29-33: Job knew they would not listen to him, so he suggested they ask travelers, any of whom would tell them that wicked people prosper sometimes in this life, but there will be a day of doom for them when they die.
Job 21:29 "Have ye not asked them that go by the way? and do ye not know their tokens,"
The travelers here are those who have travelled far, or come from a distance, and are full of experience.
"Do ye not know their tokens": Or, regard. Their "tokens" are no doubt the proofs, or examples which they bring forward. The word "regard," or have respect to, is so used (Job 34:19). In other places, it means "not to acknowledge," to repudiate. With this sense the meaning would be, and ye will not (surely), reject their tokens.
Job was suggesting that they ask any stranger off the street, and he would tell them that, what he said was true.
Job 21:30 "That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath."
He is not punished, as you maintain, at once. He is "kept" with a view to future punishment; and though calamity will certainly overtake him at some time, yet it is not immediate. This was Job's doctrine in opposition to theirs, and in this he was undoubtedly correct. The only wonder is, that they had not at all seen it sooner, and that it should have been necessary to make this appeal to the testimony of travelers.
"Shall be brought forth": To wit, by the conduct of God's providence and justice, as malefactors are brought forth from prison to judgment and execution. Though they be brought to it slowly, and by degrees, and with some kind of pomp and state, as this word signifies.
"To the day of wrath": Hebrew, to the day of wraths, i.e. of special and extraordinary wrath. Either to some terrible and desolating judgments, which God sometimes sends upon wicked princes or people. Or to the day of the last and general judgment, which is called in Scripture the day of wrath. For the day of the general resurrection and judgment was not unknown to Job and his friends, as appears from (Job 19:25), and other passages of this book.
Job was reminding his friends that there is a day of judgement, when all men stand before God to be judged. On that day, the wicked would get their punishment that had been reserved for them.
Job 21:31 "Who shall declare his way to his face? and who shall repay him [what] he hath done?"
That is, his wicked course and actions, and whither they lead him; to his face. That is, plainly, and while he lives, as the same phrase is used (Deut. 7:10). His power and splendor are so great that scarcely any man dare reprove him for his sin, or show him his danger.
"And who shall repay him what he hath done?" No man can bring him to an account or punishment. Job is here pursuing the same way of reasoning which he did before, and showing that the wicked mighty man is so far from being always punished in this world. That he often does what he pleases without any to control him, or so much as open their lips against him. And that such a one shall at last go down to the grave in peace, and be buried with great pomp.
Job was saying that there would be no one brave enough to go to the powerful wicked man on this earth, and accuse him to his face. Job also was explaining that it was not the place of another man to judge him, or to punish him. That should be left to God.
Job 21:32 "Yet shall he be brought to the grave, and shall remain in the tomb."
Rather, he moreover is borne (in pomp) to the grave. Even in death the advantage is still with the wicked man. He is borne in procession to the grave, a mausoleum or a family vault, by a long train of mourners, who weep and lament for him, and pay him funeral honors. The poor virtuous man, on the other hand, is hastily thrust under the soil.
"And shall remain in the tomb": Or shall keep watch over his tomb. The allusion is probably to the custom, common certainly in Egypt and Phoenicia, of carving a figure of the deceased on the lid of his sarcophagus, to keep as it were, watch over the remains deposited within. The figure was sometimes accompanied by an inscription, denouncing curses on those who should dare to violate the tomb or disturb the remains.
Job was saying here, that the rich evil man sometimes has a big funeral with many mourners. The poor honest man may not have many to mourn his death. Such is the way of the world. After the death of the flesh is when the difference is made in favor of the honest man.
Job 21:33 "The clods of the valley shall be sweet unto him, and every man shall draw after him, as [there are] innumerable before him."
I.e. of the grave, which is low and deep like a valley.
"Shall be sweet unto him": He shall sweetly rest in his grave, free from all cares, and fears, and troubles (Job 3:17-18).
"Every man shall draw after him": Hebrew, he shall draw every man after him, to wit, into the grave. I.e. all that live after him, whether good or bad, shall follow him into the grave and shall die as he did. So he fares no worse herein than all mankind. He is figuratively said to draw them, because they come after him, as if they were drawn by his example.
Job had suffered so long, that he had begun to think of death of his body as something to look forward to. He said the rich man who had many to accompany his body to his grave would not have as great fear of death. He would be placed in a nice place, where his body would not decay as fast.
Job 21:34 "How then comfort ye me in vain, seeing in your answers there remaineth falsehood?"
The boastful words of the counselors were contradicted by facts.
All of these friends had not really comforted Job. They had been a discomfort to him instead. He thought he could depend on them for their sympathy and their understanding, and they had given neither. They had not even believed in his innocence, even though they had known him a long time. The very people he thought he could depend on for moral support had turned on him and accused him falsely.
Job Chapter 21 Questions
Verses 1-30: In his final speech (that goes to 27:23), Eliphaz blasts Job with his most vicious attack. Beginning with the assumption that wickedness brings only God's judgment (verses 1-5). Eliphaz complies a catalog of sins of which Job must be guilty (verses 6-20). Finally, in a beautiful passage on the forgiveness of God, he appeals to Job to repent (verses 21-30), though he directs it toward the wrong person. Eliphaz's last speech got nasty with Job, as his frustration rose.
Verses 1-30: Within a string of specific accusations in his third speech, "Eliphaz" included Job among those committed to the ways of "wickedness" who believe God does not see or know their sin. All these accusations were refuted by both Job (29:11-17; 31:13-22), and God (1:8; 42:7-8).
Job 22:1 "Then Eliphaz the Temanite answered and said,"
Eliphaz proceeds to reply in a far more exaggerated and offensive tone than he has yet adopted, accusing Job of definite and specific crimes. He begins by asserting that the judgment of God cannot be other than disinterested, that if, therefore, He rewards or punishes, there cannot be anything personal in it.
Verses 2-4 and 12-14: This counselor repeated the emphasis on the almighty nature of God, saying that God was so lofty and transcendent that He had no direct concern at all with Job. God didn't care personally about his complaints and claims to righteousness. God was not involved in the trivia of his life.
Job 22:2 "Can a man be profitable unto God, as he that is wise may be profitable unto himself?"
That is, add anything to his perfection or felicity? Namely, by his righteousness, as the next verse shows. Why then dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it? Or, as if he could not, without injustice, afflict thee, who supposes himself to be a righteous person?
"As", or because, he that is wise. He that is a truly righteous and good man.
"May be profitable to himself": Does much good to himself; promotes his own peace, and honor, and happiness, by his goodness. Because a wise man receives great benefit by his virtue, shall we think that God is a gainer by it too?
Eliphaz had begun another ruthless attack of Job. God does not look to man to profit Him in any way. Man has nothing that is worthy of giving God, except his love and faithfulness.
Verses 2-3: In Eliphaz's view, Job was making too much of himself when he made his case before God, because God does not need "righteous" persons to accomplish His will. It is the righteous who will find their great need of God.
Job 22:3 "[Is it] any pleasure to the Almighty, that thou art righteous? or [is it] gain [to him], that thou makest thy ways perfect?"
As "our goodness extended not to God," and as his all-perfect happiness knows neither increase nor decrease, we cannot be said to advantage him by our goodness. Still "good works, which are the fruits of faith, and follow after justification, are pleasing and acceptable to God in Christ". And God himself condescends to say that he "takes pleasure in his people," "in them that fear him" (Psalms 147:11; 149:4).
"Or is it gain to him that thou makest thy ways perfect?" Of course, the "gain" is to the man himself, and not to God. He saves his soul alive. God has one more worshipper in the courts of heaven, one more voice added to the choir which hymns his praise for evermore.
Job's friend was insinuating that Job was depending on his own righteousness. He thought that Job wanted to be perfect to assist God. This had never been what Job had said, or even implied. Job knew the righteousness that he had, had been given to him by God. He knew that he was not perfect, but redeemed. He stated (in chapter 19) that his Redeemer liveth.
Job 22:4 "Will he reprove thee for fear of thee? will he enter with thee into judgment?"
That is, rebuke, chastise, or punish thee.
"For fear of thee?" Because he is afraid lest, if he should let thee alone, thou wouldst grow too great and powerful for him: surely no. As thy righteousness cannot profit him, so thy wickedness can do him no hurt.
"Will he enter with thee into judgment?" That is, will he, in reverence to thee, out of respect to so great a person (speaking ironically), in condescension to one of so much consequence. Will he regard thy request, so often made, as to come into judgment with thee, and to admit of thy cause being pleaded before him, and to give the hearing of it, and decide the affair in controversy? Or rather, will he not plead against thee, and condemn thee for thy sins, as follow? In this sense, it is to be deprecated, and not desired (see Psalm 143:2).
Eliphaz would not accept the fact that anyone would suffer the things that Job had suffered, if it was not a reproof from God for the evil he had done. He kept on telling Job that this suffering was a judgement on him from God.
Verses 5-11: This miserable comforter accused Job of wickedness that was great, naming various sins against humanity as the reasons for Job's trouble (verses 10-11).
Job 22:5 "[Is] not thy wickedness great? and thine iniquities infinite?"
Judging from the greatness of Job's punishment, Eliphaz concludes, logically from his premises, that his wickedness must be commensurate. He must have been guilty of almost every form of ill-doing.
"And thine iniquities infinite?" literally, and is there no end to thine iniquities? These general conclusions seem to Eliphaz to justify him in proceeding to the enumeration of details.
The answer to that is no. Job's wickedness was not great. In fact, quite the opposite. Many ministries today try to relate problems Christians are having with sins in their lives. This book proves beyond a shadow of doubt that problems that come to Christians are not always because of sin. Sometimes, Satan is afraid of the good example the Christian is leading in their community, and tries to stop him before he wins others to Christ by example.
Job 22:6 "For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing."
I.e. thou hast lent to thy brother on pledge, without reasonable cause, when thou were rich enough to need no security (compare Neh. 5:2-11).
"And stripped the naked of their clothing": When thy brother, on borrowing from thee, pledged his raiment, thou did retain it, and so left him to shiver all night without covering (see Exodus 22:26-27).
This had to be a custom of the land long before the Law of Moses was given. A person could hardly afford to pledge his clothing, which kept his body from the harsh temperatures he lived in. Of course, this was a lie. Job had not done this. Human decency, besides the teachings of God, would not allow a person to do such a thing.
Verses 7-9: Eliphaz unfairly charged Job with callous sins against the needy, characterizing his friend the way many people do the wealthy today.
Job 22:7 "Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry."
To a weary thirsty traveler, to whom in those hot countries cold water was very refreshing, and which in desert places was not to be had in common, or anywhere. Rich men were possessed of their wells and fountains, and were kept for their own use, and it was a kindness and favor to obtain water of them. And yet a cup of cold water is one of the least favors to be given to a poor man, and to deny it him in distress was very inhuman, and was very far from Job's character.
"And thou hast withholden bread from the hungry": Bread, which strengthens man's heart, and is the staff of life, without which he cannot support. And this is not to be withheld from, but given even to an enemy when hungry. And to deny it to a poor neighbor in such circumstances is very cruel. The charge is, that Job would not give a poor hungry man a morsel of bread to eat. Which must be false, being directly contrary to what he strongly asserts (Job 31:17).
Eliphaz had thought up some of the evilest things he could think of, and that was what he accused Job of. Of course, his accusations were untrue.
Job 22:8 "But [as for] the mighty man, he had the earth; and the honorable man dwelt in it."
That is, he had the firm possession, or free enjoyment of it. Which is meant, either, first of Job, of whom he speaks with animosity in the third person. As if he had said, the mighty man Job possessed, enlarged, and enjoyed his estate, without any compassion to the poor. Or second, of other rich and potent men, who had the earth or land by Job's kindness and courtesy. The rich were always welcome; his house was open to them; his land was before them, when the poor were driven away from his house and territories.
"The honorable man dwelt in it": Either by Job's sentence or permission, he had a peaceable and sure possession of it, whether he had a right to it or not. Heath renders this verse, but, as for the mighty man, the whole land was for him. And my particular favorite, he might dwell in it.
Job was being accused here, of being a respecter of persons. Eliphaz was also calling Job the mighty man. Much of what he said to Job was from his jealousy.
Job 22:9 "Thou hast sent widows away empty, and the arms of the fatherless have been broken."
Whose helpless state called for thy pity; were sent away empty. Either by denying them that relief that their poverty required, or that right which their cause deserved. Or, by spoiling them of their goods, because thou knew them to be unable to oppose you, or to defend themselves.
"And the arms of the fatherless have been broken": That is, all their supports and rights, a heinous sin, but falsely charged upon Job.
We will find of all the accusations that Eliphaz made, Job would find the sending of the widows away was the most offensive to him. He had done exactly the opposite. The last of that was an accusation that he made the fatherless even more weak than they had been. Perhaps Eliphaz was judging Job on his own failures.
Job 22:10 "Therefore snares [are] round about thee, and sudden fear troubleth thee;"
For these and the like crimes thou art encompassed with dangers and calamities.
"And sudden fear troubleth thee": Besides thy present miseries, thou art tormented with the dread of further and greater judgments.
Job 22:11 "Or darkness, [that] thou canst not see; and abundance of waters cover thee."
Job had complained of the "darkness" that was "set in his paths" (Job 19:8), meaning probably his inability to discover the cause of his afflictions.
"And abundance of waters cover thee": The comparison of severe affliction to an overwhelming flood is very common in Scripture (see Psalms 42:7; 69:1-3, 14-15; 124:4-5; Lam. 3:54). So, Shakespeare speaks of "a sea of troubles."
Job did fear God, but not for the reasons Eliphaz mentioned. Job feared that he might have unknowingly displeased God. It did seem as if Job was living in darkness, and was covered over with water from his tears. This darkness was brought on by Satan, and not God.
Job 22:12 "[Is] not God in the height of heaven? and behold the height of the stars, how high they are!"
Surely, he is; and from that high tower he looks down upon men, to behold, and govern, and recompense all their actions, whether good or bad. And therefore, O Job, thou art grossly mistaken, in thinking that good men suffer as deeply as any others in this lower world, while the vilest of men flourish and are exalted. Which would imply that all things are managed here by chance, or without any regard to justice and to just men, and not by the wise and holy providence of God.
"Behold the stars, how high they are": Yet God is far higher than they, and from thence can easily observe all men and things here below.
Yes, God is in the high heaven, but he is everywhere. He is omnipresent. He is everywhere all at the same time.
Job 22:13 "And thou sayest, How doth God know? can he judge through the dark cloud?"
From this true and certain principle, you draw a false and wicked conclusion, and fanciest, perhaps, that because he is so high he minds not what is done here below.
"Can he judge through the dark cloud": I.e. through those immense and innumerable clouds which lie between the heaven and the earth, although our eyes see but few of them?
Job was fully aware that God knew everything that happened in the darkest place. He was not trying to hide his sins. He knew it would have been impossible to hide them from God, even if he had something to hide, which he did not.
Job 22:14 "Thick clouds [are] a covering to him, that he seeth not; and he walketh in the circuit of heaven."
This is to be understood as expressing what Eliphaz regarded as the sentiment of Job; that so thick clouds intervened between him and man that he could not take cognizance of what was going forward on earth.
"And he walketh in the circuit of heaven": Upon the arch of heaven, as it seems to be bent over our heads. He walks above that deep blue sky, so high, that he cannot see what occurs on earth, and to punish mortals. This was not an uncommon sentiment among the ancients, though it is here, with the greatest injustice, attributed to Job.
This is just not true. God is spoken of as the "All Seeing Eye". There is no darkness great enough to hide from God. The Light of God can penetrate the darkest place. Eliphaz was making a lot of untrue statements.
Verses 15-19: Again, the fate of the wicked was expressed in the simplistic idea that all suffering comes from sin. Contrary to what Job had argued, the wicked characteristically die prematurely, and Job's claim that God prospered them (verse 18a), was counsel that Eliphaz rejected (verses 18b-20).
Job 22:15 "Hast thou marked the old way which wicked men have trodden?"
Rather, Wilt thou keep the old way etc.? (See the Revised Version). Eliphaz assumes that it is Job's intention to cast in his lot with these persons whose prosperous wickedness he has described in the preceding chapter (verses 7-15). And this notwithstanding Job's final protest, "Be the counsel of the wicked far from me" (verse 16). He calls the mode of life pursued by these wicked persons "the old way," either with allusion to the seed of Cain before the Flood, who "corrupted their way" (Gen. 6:12), or perhaps with reference to the descendants of Nimrod after it.
Eliphaz was accusing Job of walking on that wide path that evil men in the past had walked. He believed Job would walk there to his own destruction.
Job 22:16 "Which were cut down out of time, whose foundation was overflown with a flood:"
Or, which were snatched away before their time. It is generally supposed that there is an allusion here to the history of the Flood; if so, the reference is of course very important in its bearing on the age of that record, since the Book of Job can hardly fail to be very old itself.
"Whose foundation was overflown with a flood": Some suppose an allusion to the general destruction of mankind by the flood during Noah's time. But perhaps no more is meant than that the supports of the wicked are ordinarily loosened and carried away by a flood of calamity.
We do know that in the time of Noah, the wicked were judged of God, and God repented that he had made them. Noah was the only one God spoke of as finding favor in His eyes. His family of 8 including him were the only survivors of that flood.
Job 22:17 "Which said unto God, Depart from us: and what can the Almighty do for them?"
He repeats Job's words (Job 21:14-15); but to a contrary purpose. Job alleged them to show that some men prospered, notwithstanding their professed wickedness, and Eliphaz produces them to show that they were cut off for it.
"And, what can the Almighty do for them?" Thus did that wicked generation, whom Noah had in vain called to repentance, as it were, defy God, treating with contempt both his threatenings and his promises.
This was a question of the evil men, and certainly had not been asked by Job.
Job 22:18 "Yet he filled their houses with good [things]: but the counsel of the wicked is far from me."
Yet it is true, that for a time God did prosper them, but, at last, cut them off in a tremendous manner.
"But the counsel of the wicked is far from me": He repeats Job's words (Job 21:16). Not without reflection: thou didst say so, but against thy own principle, that God carries himself indifferently toward good and bad. But I, who have observed God's terrible judgments upon wicked men, have much more reason to abhor their counsels.
Eliphaz was trying to prove he knew God as well as Job. True, it was God that filled their houses with good things, because all good gifts come down from heaven from God.
Job 22:19 "The righteous see [it], and are glad: and the innocent laugh them to scorn."
Whom God often spares in common calamities, and makes them to survive and see the destruction of the wicked; as Noah, Lot, etc.
"Are glad": Not that they insult over or rejoice in the ruin of any men, but because they delight in the vindication of God's honor, and justice, and holiness, which is conjoined with the destruction of his enemies. And which is and ought to be dearer to them than all the interests of men.
"The innocent laugh them to scorn": They justly deride them, for their vain and yet strong confidences, which are now destroyed. And for their profane contempt of God and of his judgments, which now they feel. And for their deep and crafty counsels, which are now frustrated and turned against themselves.
The righteous see the wicked prosper in this life. They had better enjoy their earthly pleasures, because if they do not change, they will not have pleasure after the death of their bodies.
Job 22:20 "Whereas our substance is not cut down, but the remnant of them the fire consumeth."
These are probably the words of the righteous and the innocent: "Surely they that did rise up against us are cut off.
"But the remnant of them the fire consumeth": The rendering in the Authorized Version is probably less correct, though in that also these words seem to be those of the innocent in (Job 22:19).
In the end, the fire would consume the wicked.
Verses 21-30: Eliphaz painted a picture of the life of blessing in store for Job if only he would return to God and repent of his sin (verse 23), emphasizing again that he did not believe Job was innocent (verse 30). "Stop all the speeches and complaints, repent, and everything will be fine," he thought.
Verses 21-27: Job was urged to repent with the promise that God would then answer his prayers. This was not an admonishment to pursue righteousness for its own sake, however, but a temptation to respond to God only because of the benefits Job might receive.
Job 22:21 "Acquaint now thyself with him, and be at peace: thereby good shall come unto thee."
As he himself had done (in Job 5, and as Zophar had done in Job 11), Eliphaz proceeds to give Job some good advice.
"And be at peace": At peace with God, and at peace with thyself; not fretful or uneasy.
"Good shall come unto thee": All the good thou canst desire, temporal, spiritual, and eternal.
Eliphaz had been accusing Job of sins that he had not committed. He now changed his pace a little, and tried once more to get Job to repent, and perhaps God would remove these calamities from him.
Job 22:22 "Receive, I pray thee, the law from his mouth, and lay up his words in thine heart."
Listen to his commands, and obey his precepts.
"And lay up his words in thine heart": Embrace his truth, and do not forget it. Let it abide with you, and let it influence your secret feelings and the purposes of the soul.
This was speaking of the law of God. This speaks of the spoken Word of God, because it came from His mouth. The following Scriptures are the exact thing that Eliphaz was trying to say.
Psalms 119:11 "Thy word have I hid in mine heart, that I might not sin against thee."
Hebrews 4:12 "For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart."
Job 22:23 "If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles."
Eliphaz, like Bildad in (Job 8:5), and Zophar in (Job 11:13), accuses Job with having fallen away from God, almost with having apostatized. All his prophecies of future prosperity rest upon the assumption that Job, having fallen away, is now about to turn to God, repent of his misdoings, and be again received with favor.
"Thou shall be built up": I.e. "restored, re-established!
"Thou shalt put away iniquity far from thy tabernacles": (Compare Job 11:14), where Zophar implies that Job's tents have ill-gotten gains concealed in them.
Eliphaz and Job's other two friends, were all convinced that Job was out of fellowship with God. Eliphaz believed that Job could still return to the LORD God Almighty if he would. He did not realize that Job had not left God.
Job 22:24 "Then shalt thou lay up gold as dust, and the [gold] of Ophir as the stones of the brooks."
"Ophir" A land with high quality gold, whose location is uncertain (compare 28:16; Gen. 10:29).
Eliphaz was teaching that prosperity automatically went with being in right standing with God. Eliphaz might have thought that was important if he came to God. Job was not caught up in things of this world, and that was not important to him. He came to God because he worshipped Him, not as a get rich quick scheme.
Job 22:25 "Yea, the Almighty shall be thy defense, and thou shalt have plenty of silver."
Rather, thy treasure. The word is the same as that used in the first clause (of verse 24), it properly signifies "ore." The general meaning of the passage seems to be, "However rich thou mayest be in the precious metals, thy true treasure; that which thou wilt value most, will be the Almighty himself."
"And thou shall have plenty of silver": Or God shall be, or "let him be to thee silver of strength"; or instead of silver, which is the strength of men, in which they confide for business or war. But God is to his people infinitely more than what silver or gold can be to them.
Silver in the spiritual sense, means redemption. The Almighty does redeem all who will dare to believe. He will be our very present help in trouble. It does not automatically bring good times to serve God however.
Job 22:26 "For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God."
Thou shalt find delight not only in these outward comforts, but also and especially in God, whose face shall shine upon thee. Who shall give in time these things not in anger and wrath, as he doth to wicked men, but as pledges of his love and favor to you. And of those greater and eternal blessings which he hath in store for you. And accordingly you shalt delight yourself in worshipping, enjoying, obeying, and serving God in and with all his mercies.
"And shalt lift up thy face unto God": Look up to him with cheerfulness and confidence.
He was telling Job to put his trust in the Almighty and all of his problems would be over. There was just one thing that was unusual about that. Job had already put his trust in the Almighty. This was not an attack from the LORD, but was from Satan.
Job 22:27 "Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows."
God would then hear him, for he would be righteous. This was one of the blessings which would follow reconciliation. It is, in fact, one of the blessings of a return to God. He hears the cry of his people, and answers their supplications. To be permitted to go to God and to tell him all our needs, to plead for all we need and to implore blessings on our families and friends, is a privilege of far higher value than anything which wealth can bestow. And is worth more than all the honors of this world.
"And thou shalt pay thy vows": That is, thy vows shall be accepted; thou shalt obtain those blessings for which thou didst make thy vows.
Again, Eliphaz was sure that Job had not prayed. He was convinced that Job had promised God, and then did not follow through with his vows.
Job 22:28 "Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways."
I.e., God shall ratify with his authority, and bring to pass in due time for thy benefit. A promise which has certainly "a touch of audacity" about it. David is less bold, but intends to give the same sort of encouragement when he says, "Delight thyself in the Lord, and he shall give thee the desires of thine heart; commit thy way unto the Lord; trust also in him; and he shall bring it to pass (Psalm 37:4-5).
"And the light shall shine upon thy ways": Job had complained of the "darkness" by which his path was shadowed (Job 19:8). Eliphaz promises that this cause of complaint shall be removed. Job's way shall be "made plain before his face." A bright light shall illumine it; a light that shall ever "shine more and more unto the perfect day" (Prov. 4:18).
We must still remember that this was Eliphaz speaking. He still related being in right standing with God with having everything going right in your life. We mentioned earlier, if things are going right in your life, it could mean that you are no threat to Satan. (In verse 28 above), Eliphaz had gone so far as to say that if Job would get right with God, anything he spoke with his mouth would happen. The last part of this verse is true. The Light of God does shine on those who are His. He shines that Light in good times and in bad.
Job 22:29 "When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person."
Rather, when men are cast down and thou shalt say, Let there be lifting up. Or, there shall be lifting up. Either for those if they repent and humble themselves, they shall be preserved or restored and this thou wilt assure them of from thy own experience. Or for you and yours; God will deliver thee, when others are crushed and destroyed.
"And he shall save the humble person": that is, "low of eyes", humble in his eyes; who is so pressed with troubles and distress that he hangs down his head, looks upon the ground, and will not lift up his eyes, but is of a dejected countenance. Or that is low in his own eyes, has humble thoughts of himself, esteems others better than himself, and lies low before God under a sense of his sinfulness and unworthiness, and casts himself entirely upon the grace and mercy of God. Such a one he saves, in a spiritual sense, out of his troubles and afflictions. He does not forget the cry of such humble ones, but remembers them, and grants their desires. And he saves the lowly and humble with a spiritual and eternal salvation. Gives more grace unto them, and outfits them for glory, and at last gives glory itself. Raises them on high to sit among princes, and to inherit the throne of glory. The meek shall inherit the earth, the new heavens and earth, wherein dwelleth righteousness (James 4:6).
When a person was cast down and Job prayed and asked God to lift him up, he would be lifted up, was what this Scripture was saying. In all of the Bible studies, we have discussed how we must examine who is speaking and to whom he is speaking, before we decide whether that Scripture is doctrine for all or not. This friend was saying, in a sense that Job would be lifted up, because of Eliphaz's position with God. We will find this was not true at all.
Job 22:30 "He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands."
"Island": That is, "dwelling." But the Hebrew expresses the negative (1 Sam. 4:21). Translated "Thus He (God) shall deliver him who was not guiltless." Namely one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless. But because he humbles himself (Job 22:29). An oblique attack on Job, even to the last.
"And it": Rather, "he (the one not heretofore guiltless), shall be delivered through the purity (acquired since conversion), of thy hands". By thy intercession (as Gen. 18:26). The irony is strikingly exhibited in Eliphaz, unconsciously uttering words which exactly answer to what happened at last. He and the other two were "delivered" by God's acceptance of the intercession of Job for them (Job 42:7-8).
God will sometimes deliver the island of the innocent. Again, this is not automatic. In a sense, Eliphaz was prophesying that Job's prayers to God would deliver Eliphaz. At this point Eliphaz did not realize he had done wrong, so he did not say this on purpose.
Job Chapter 22 Questions
Verses 23:1 - 24:25: Job's reply to Eliphaz's third speech was not a rebuttal, but express Job's longing for fellowship with God, so he could experience God's love and goodness and hear from Him the meaning of all his suffering.
This section, featuring Job's response to Eliphaz, is expressive of Job's deeply discouraged state, God's sovereignty is not a comfort to him but a terror. Echoes of his initial sadness in his opening soliloquy (3:1-26), are found here.
(In verses 1-12), we find that in spite of Job's anger toward Eliphaz, his dispute was not with humans but with God, the only One who knew the truth of his integrity (Psalm 17:3).
Job 23:1 "Then Job answered and said,"
Job replies to the insinuations of Eliphaz with the earnest longing after God and the assertion of his own innocence. While in the twenty-fourth chapter he laments that his own case is but one of many, and that multitudes suffer from the oppression of man unavenged, as he suffers from the stroke of God.
Job 23:2 "Even today [is] my complaint bitter: my stroke is heavier than my groaning."
I.e., I do bitterly complain, and have just cause to do so. But this clause is and may be otherwise rendered, even still (Hebrew: at this day), is my complaint called or accounted by you rebellion or bitterness, or the rage of an exasperated mind? Do you still pass such harsh censures upon me after all my declarations and solemn protestations of my innocence?
"My stroke": Hebrew: my hand. I.e., the hand or stroke of God upon me, as the same phrase is used (Psalm 77:2); and mine arrow (Job 34:6).
"Is heavier than my groaning": I.e., doth exceed all my complaints and expressions. So far are you mistaken, that think I complain more than I have cause. Some render the words thus, my hands are heavy (i.e. feeble and hanging down), as the phrase is (Heb. 12:12). My strength and spirit fails), because of my groaning.
Job had listened to his opponents' complaints about him. He knew in his heart he was not guilty of the things he had been accused of. His complaint was bitter, because he wanted to know what he had done wrong that he might change it. His suffering had been so great, that he felt he had a right to know why he was suffering so greatly.
Job 23:3 "Oh that I knew where I might find him! [that] I might come [even] to his seat!"
"His seat": A place of judgment.
It appears that Job had sought the LORD, and He had been nowhere to be found. Had he been able to find the LORD, this trial would have not been complete. I am sure God's heart was breaking also, to see such great pain suffered by so faithful a servant as Job. All believers are looking forward to that time when we can be with Him.
Job 23:4 "I would order [my] cause before him, and fill my mouth with arguments."
"My cause": Job's claim to innocence.
Job was sure if he could get an audience with God that he could plead his own case successfully. "Arguments", in this particular reading, mean reasons why he had not sinned against God.
Job 23:5 "I would know the words [which] he would answer me, and understand what he would say unto me."
Being a God, hearing and answering prayer, who always hears; and sooner or later answers the petitions of his people in his own way. And which when he does, they know, take notice, and observe it. Or then he should know the reason why the Lord contended with him, and what were his sins and transgressions, which were the cause of his afflictions. Things he had desired to know, but as yet had no answer (see Job 10:2).
"And understand what he would say unto me": What judgment he would pass upon him, what sentence he would pronounce on him, whether guilty or not, and by which judgment he was content to stand or fall. As for men's judgment, the judgment of his friends, or to be judged by them, he required it not, as he did not understand upon what ground they went, or that it was a good one. But the judgment of God he should pay a deference to, as being always according to truth, and the reason of which, when he should have a hearing before him, and a decisive sentence by him, he should clearly perceive (see 1 Cor. 4:3).
Job knew that God would make it clear to Job in what he had failed God with, if he could only talk to Him. God does not speak in words that are not understood. Job knew it would be very clear.
Verses 6-7: "Plead". Engage in court debate over evidence, witnesses, etc. Job knew God was not going to enter a contest with him to determine, as in a court case, who was right. But he wanted God to at least listen to him, so confident was he that he could make his case, and be delivered by his just Judge (compare 1:8; 2:3).
Job 23:6 "Will he plead against me with [his] great power? No; but he would put [strength] in me."
Eliphaz had bid Job to acquaint himself with God, and return unto Him (Job 22:23). Job says there is nothing he longs for more than to come into His presence.
God would not attack Job with His great power. His power would fill Job with strength to go on. Job had every confidence in God. He knew that God was full of forgiveness and love. He knew that God would understand his great love for Him.
Job 23:7 "There the righteous might dispute with him; so should I be delivered for ever from my judge."
There, before his high tribunal (verse 3), the upright man might argue or reason with him, appealing from his justice to his mercy. From God the Judge to God the Savior, vindicating his integrity, acknowledging his transgressions, and pleading that they were sins of infirmity. And at last obtaining from God the acquittal anticipated in the second clause of the verse. In the absence of any revelation of an Advocate who will plead our cause before God for us, Job would seem to have been justified in expecting such a liberty of pleading his own cause as he here sets forth.
"So should I be delivered for ever from my Judge": The "Judge of all the earth" will certainly and necessarily "do right." Job's conscience testifies to his substantial integrity and uprightness (compare 1 John 3:21). He is therefore, confident that if he can once bring his cause to God's awareness, he will obtain acquittal and deliverance.
Oh, that we could all feel this confidence in standing before the Judge of all the world. We each will stand before Him on Judgement Day, and give an account of our lives on earth. Job wanted his judgement to come now, so that he might give an account of himself to God. Job knew that he could trust the Judge of all the world to do exactly what was right.
Verses 8-12: Even though Job couldn't sense God's presence, he believed He was present and affirmed his commitment to God's purpose in this test (verse 10), and his continued obedience to God's Word, which were the most important issues in his life (verses 11-12).
Job 23:8 "Behold, I go forward, but he [is] not [there]; and backward, but I cannot perceive him:"
I.e. towards the east, which in Scripture is accounted the forepart of the world, as the Hebrew name of it signifies. Because of the light of the sun, which arises there, and draws the eye of men towards it.
"He is not there": To wit, so as I would have him, as a judge to hear and determine my cause, of which he is here speaking. For otherwise he knew and believed that God was essentially present in all places.
"Backward": I.e. towards the west; so also the north is called the left hand, and the south the right hand (Job 23:9). Because so they all are to a man who looks towards the east. He names all the several parts of the world, to show his eager desire and restless endeavors to find out God, and to present himself before him.
Job went back to his original complaint here. He said, "I seek God, but He is nowhere to be found". He had never left Job as He never leaves us, but it was difficult for job to comprehend why God was allowing this trouble to overtake him. Job had chosen to walk in the Light of God. Satan had brought this darkness, to see if Job would remain faithful to God in the very worst of circumstances.
Job 23:9 "On the left hand, where he doth work, but I cannot behold [him]: he hideth himself on the right hand, that I cannot see [him]:"
To wit, in a special and peculiar manner, more than in other parts of the world. For so indeed God did work in those parts which were northward from Job, because there mankind (among whom God delights to be and to work) were most numerous, and most ingenious to discern God's works. There also was the seat of the Assyrian empire, which was eminent in Job's time, and afterwards of the other successive empires. In and by all which God did many great and glorious works. But this Hebrew word is by others, and that very properly and fitly, rendered when, or whilst, he worked, to wit, in an eminent manner. So, this is added to aggravate Job's unhappiness.
"He hideth himself": To wit, from me. He withdraws his favor, and will not afford me his presence and audience.
"I cannot see him": either I cannot discern his counsels and ways, and the reasons of his severe dealings with me. Or rather, he does not appear to me as a judge, to examine my cause and arguments, but condemns me without hearing me.
Job had never experienced a time when he could not reach out and touch God. It was almost as if God was hiding from him. We must continue to remember that Job was not aware that these trials had been brought by Satan by permission of God. If Job did not falter, this would be a witness to all of the angels in heaven, to Job's friends and relatives, and to every believer since that time.
Job 23:10 "But he knoweth the way that I take: [when] he hath tried me, I shall come forth as gold."
Job's language for testing is that of a furnace, which refines "gold" and makes it purer and brighter. This is a common image for God's purifying ministry in the lives of His people (Deut. 4:20; Psalm 66:10; Isa. 48:1; 1 Peter 1:6-7).
"I shall come forth as gold": His friends maintained that Job was full of dross, but Job is confident that no dross, or sin, would be revealed in the fires of refinement.
Job was aware this was some sort of test or trial in his life. The statement "when he hath tried me" leaves no doubt that Job had become aware this was a trial. Though Job was put in the fire of problems, these problems will only make him come to the top as pure gold. Job said, God knows me and knows I will come through this without sinning.
Job 23:11 "My foot hath held his steps, his way have I kept, and not declined."
Or, held fast to His steps, i.e., followed closely His footsteps (compare Isa. 2:3).
"His way have I kept": The way he prescribed him, and directed him to walk in, the way of his commandments, which he observed constantly and kept. Though not perfectly, yet with great delight and pleasure, and so as not to be chargeable with any gross neglect of them, but in some sense to walk in all of them blameless as not to be culpable before men.
"And not declined": From the way of God, did not turn aside from it to the right or left. Or go into crooked paths with wicked men, or wickedly depart from his God, his ways and worship, as David says (Psalm 18:21).
Job was expressing the fact that he had walked on the straight and narrow path. He had not wandered into the wide path that leads to destruction. Christians, we must look for the footprints that Jesus made on this earth, and we must step into those tracks, and make them deeper with every step we take. Jesus is our example. We must follow him. A Christian is a believer in and a follower of the Lord Jesus Christ.
Job 23:12 "Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary [food]."
Not turned aside to any crooked or sinful path or course of life, human infirmity excepted.
"I have esteemed": Hebrew: I have hid, or laid it up, as men do their best treasures, or what they most love and value. The phrase notes a high estimation of it, a hearty affection to it, and a diligent care to preserve it.
"My necessary food": Or my appointed food, or my daily portion. I.e. that food or provision which is necessary for the support of my life, as this word is used (Gen. 47:22; Prov. 30:8; 31:15), which is more prized and desired than all the riches in the world.
Job had fed upon every Word of God. He had based everything he believed on the Word of God. He did not regard physical food as much as He did the Word of God. That was obvious, because he began to fast when the problem he now had, had started.
Verses 13-17: Understandably, Job considered a sovereign God unpredictable, which can be a fearful thing. In reality, God's seeming unpredictability is balanced by His unchanging faithfulness to His children.
Job 23:13 "But he [is] in one [mind], and who can turn him? And [what] his soul desireth, even [that] he doeth."
The word mind is not in the Hebrew, which is 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 pleases, 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.
Job knew that the moment God spoke, it was absolute truth and could not be changed. Job knew that there was no changing in the LORD. This sounded like a complaint to God, that he would not consider what Job had to say.
Job 23:14 "For he performeth [the thing that is] appointed for me: and many such [things are] with him."
"He performeth the thing that is appointed for me": Job's resignation to God's sovereignty faltered at times in practice but he returned to it repeatedly. It is the great lesson of the book: Trust our sovereign God when you can't understand why things go badly in life.
This was as if Job was saying that his fate was predestined of God, and there was no use trying to change it. He had come to the sad conclusion that what was happening to him, was his fate in life.
Job 23:15 "Therefore am I troubled at his presence: when I consider, I am afraid of him."
The thought of these further afflictions troubles me, and makes me shrink from his unseen presence. I know not how soon he may lay a fresh burden upon me.
"When I consider, I am afraid of him": When I reflect on the many forms of suffering which I may still have to undergo, my fears increase, I tremble at the future.
Fear of the Lord that brings reverence is a good thing. Terror of the Lord, which means we do not trust His actions toward us, is not a good thing. Faith and fear are opposites. Job was saying that he does not understand God's actions, and therefore, was afraid of Him.
Job 23:16 "For God maketh my heart soft, and the Almighty troubleth me:"
Of faint (as in Lev. 26:36; Deut. 20:3). He takes away my courage, and leaves me a prey to terror.
"And the Almighty troubleth me": The verb used is a very strong one, and means "hath filled me with horror and consternation?
This was just saying that Job had lost his assurance that all was well with him and God. Job was no longer feeling that he could come boldly before the LORD. He had lost his boldness. Job's heart was weak, and he was frightened of the Almighty, not knowing what He might do.
Job 23:17 "Because I was not cut off before the darkness, [neither] hath he covered the darkness from my face."
Job complains of two things:
(1) That he was not cut off (i.e. removed from earth), before the great darkness fell upon his life (compare Job 3:11-13); and
(2) That he was not "covered, i.e., sheltered and protected, by the love and care of God when the dark days came.
Job was complaining that God had not removed him from the earth, before the darkness fell. We hear this many times from a parent, when their child dies before them. They say, why did I not die instead? His other complaint was that the Light of God had not protected him from this horrible darkness that Satan had brought to him.
Job Chapter 23 Questions
Job 24:1 "Why, seeing times are not hidden from the Almighty, do they that know him not see his days?"
"Times not hidden": Job believed that God knew the appointed times for all activities under the sun (Eccl. 3:1-8), but he bemoaned the fact that God did not inform man about them.
This was Job saying that if we truly know God, we would see Him in the things that He does. God from time to time reveals Himself to man. Sometimes this is a time of separating the evil men from those who are following God. God may allow the evil ones to continue in their evil for a good long time, but there is a day of reckoning.
Verses 2-12: This is one of the most graphic pictures of oppression and the "poor" found in the Bible. Job wondered how the wicked can live this way and still escape divine justice (Psalm 10:8)
Job 24:2 "[Some] remove the landmarks; they violently take away flocks, and feed [thereof]."
"Remove the landmarks": This ancient practice is addressed (in Deut. 19:14; Prov. 22:28; 23:10). "Some remove the landmarks". Corrupt landowners often did this to increase their holdings, particularly where the land was owned by bereaved widows. Taking advantage of widows will be treated by the ultimate court in heaven.
Job 24:3 "They drive away the ass of the fatherless, they take the widow's ox for a pledge."
Whose helpless condition required their pity and mercy. He says, the ass, to aggravate their sin, in that they robbed those who had but one ass.
"They take the widow's ox": Thereby depriving her, not only of the ox itself, but of all the benefit of its labors, by which her life was sustained.
"For a pledge": Contrary to God's law, first written in men's hearts, and afterward in the Holy Scriptures (Exodus 22:26).
Job 24:4 "They turn the needy out of the way: the poor of the earth hide themselves together."
This is a general expression for doing them wrong, hindering them of their just rights (compare Amos 5:12). The last clause;
"The poor of the earth hide themselves together": Seems to sum up the general effect of the preceding wrongs. The poor, violently dispossessed of what belonged to them, or stripped through forms of law little different from violence; "for a pledge" (Job 24:3). And deprived of their fields, are forced to hide themselves away from men, among whom they had formerly lived in respect, and huddle together in obscure haunts.
These were not accusations against Job. This was Job telling of some of the sins of the evil people upon the earth. It may even appear that they were getting away without punishment, but God was keeping a record of it all.
Job 24:5 "Behold, [as] wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness [yieldeth] food for them [and] for [their] children."
The word "as" is a supplement, and may be omitted. And the words be interpreted literally of wild asses, as they are by Sephorno, whose proper place is in the wilderness, to which they are used, and where their food is provided for them, and which they diligently seek for them and their young. And so, the words may be descriptive of the place where the poor hide themselves, and of the company they are obliged to keep. But the Targum supplies the note of similitude as we do; and others observe it to be wanting. And so, it may respect wicked men before described, who may be compared to the wild asses of the wilderness for their folly and stupidity, man being born like a wild ass's colt (Job 11:12). And for their lust and wantonness and for their rebellion against God and his laws, and their being unteachable. Perhaps some regard may be had to the wild Arabs that were in Job's neighborhood. The descendants of Ishmael, called the wild man, (as he is in Genesis 16:12); who lived by plunder and robbery, as these here.
"They go forth to their work": Of thieving and stealing, robbing and plundering. As their trade, and business, and occupation of life, and as naturally and constantly as men go to their lawful employment, and as if it was one.
"Rising betimes for a prey": Getting up early in a morning to meet the industrious traveler on the road, and make a prey of him. Rob him of what he has about him; for they cannot sleep unless they do mischief.
"The wilderness yieldeth food for them, and for their children": Though they are lurking in a wilderness where no sustenance is to be had. Yet, by robbing everyone that passes by, they get enough for them and their families. Though some understand all this of the poor, who are obliged to hide themselves from their oppressors, and go into the wilderness in droves like wild asses, and as timorous and as swift as they in fleeing. And are forced to hard service, and to rise early to earn their bread, and get sustenance for their families; and who in the main are obliged to live on berries and roots, and what a wild desert will afford. But the, word "prey" is not applicable to the pains and labors of such industrious people, wherefore the former sense is best; and besides, there seems to be one continued account of wicked men.
Job was speaking of the evil people as being like wild asses. They were almost impossible to train. They would rather run free. The evil people did not want any controls either. They wanted to be free to sin. They lived of the world. This could be speaking of the wicked bands of robbers who wandered in the desert and tried to catch a traveler who was helpless. They plundered his goods and money, and sometimes killed him.
Job 24:6 "They reap [every one] his corn in the field: and they gather the vintage of the wicked."
The words, "every one", are not in the original, and ought not to have been inserted here, as they alter the sense. The clause would be better translated without them. "They reap his corn in the field": That is, these plunderers make incursions, reap and take away the corn of the honest, industrious farmers, which he had sown for the support of his family.
"They gather the vintage of the wicked": Or, rather, the vintage of wickedness; that is, they plunder the vineyards of the honest, just man, as well as his cornfields.
This was saying that the robbers sometimes ventured in close to the dwellings of the people and robbed the corn in their field. They also steal the grapes from their vines. They had no thought for anyone else's property.
Job 24:7 "They cause the naked to lodge without clothing, that [they have] no covering in the cold."
"Cause the naked": It was common practice to take an outer garment as a pledge for money owed. But Old Testament law forbade keeping the garment at night since its owner could get cold and sick (compare 24:10).
They would leave their victims without clothing to cover them. They did not care if they faced the cold night without clothing. It was said that these marauding men sometimes slept at night naked themselves.
Job 24:8 "They are wet with the showers of the mountains, and embrace the rock for want of a shelter."
That is, the poor, being stripped of their raiment, and forced away from their houses.
"With the showers of the mountains": With the rain water, which, in great showers, runs down from the rocks or mountains into the caves or holes in the sides of them, to which they have fled for shelter.
"And embrace the rock": That is, are glad when they can find a cavern, or cleft of a rock, in which they may have some protection against the injuries of the weather, and a hiding place from the fury of their oppressors.
These marauding tribes bathed in the mountain streams and had no place to take shelter, but in caves near a protective rock.
Job 24:9 "They pluck the fatherless from the breast, and take a pledge of the poor."
The wicked oppressors.
"Pluck the fatherless from the breast": Either out of cruelty, not sparing poor infants, or out of covetousness, not allowing the mother time for the suckling of her infant.
"And take a pledge of the poor": That single sheaf, which the poor man had got with the sweat of his brow, to satisfy his hunger.
This was speaking of "loan sharks" taking the babies that were still nursing from their mothers, to pay a debt. They had no pity on anyone. They took anything the poor had to pledge, before they would loan them anything. This was strictly forbidden in God's law.
Job 24:10 "They cause [him] to go naked without clothing, and they take away the sheaf [from] the hungry;"
The poor oppressed person.
"To go naked without clothing": Leaving him nothing, or next to nothing, to cover him in the day time, when he should go abroad to his labor to get his living, but cannot for want of clothes to cover his nakedness.
"And they take away the sheaf from the hungry": That single sheaf which the poor man had got with the sweat of his brows to satisfy his hunger, they inhumanly take away, and add it to their own stores and full barns. Or, they are hungry; or they sent them away hungry. Those words being repeated out of the former clause of the verse (as is most usual); which took or carried the sheaf, or their sheaves.
These people who loaned money to the poor and then took everything they had, were very evil. It appears the poor man's only clothing had been taken in pledge, and then taken from the poor man when he could not pay. The same was true of the grain that he had raised. The poor man and his family faced hunger, because of the ruthless confiscation from the man who loaned them money.
Job 24:11 "[Which] make oil within their walls, [and] tread [their] winepresses, and suffer thirst."
To wit, the poor man last mentioned.
"Within their walls": either,
(1) Within their own walls, i.e. in private and secret places, for fear of the oppressors. Or rather;
(2) Within the walls of the rich oppressors, for their use and benefit.
For the poor, alas, had no walls, nor houses, nor oliveyards, nor vineyards left to them, but they were violently spoiled of and driven away from all those things, as was said in the foregoing verses.
"And tread their wine-presses": I.e. the grapes in their wine presses, by a substitution of the thing containing for the thing contained.
"And suffer thirst": Because they are not permitted to quench their thirst out of the wine which they make, though their labor's both need and deserve refreshment.
The oppressors were making wine with the grapes they had stolen from the very people they were forcing to run the winepress. The person who grew the grapes did not get any of the wine.
Job 24:12 "Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly [to them]."
"Yet God layeth not folly to them": This is a stinging accusation from Job. Human courts prosecuted offenders for most of these social crimes. Job, in essence, was saying "if human courts punish the wicked. Then why doesn't God?"
These oppressions were not just isolated to the countryside. There were those who are oppressed by the same people in the city. It appears that this type of treatment was going unnoticed by the LORD. They might not be paying for their sins at the time they were committing them, but you can be assured that God was keeping a record of it all, and they would have to suffer punishment for such cruel acts.
Job 24:13 "They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof."
Who sin impudently, in the face of the sun, and obstinately, in spite of all their light, as well the light of reason and conscience. Which abhors and condemns their wicked actions, as the light of divine revelation, which was then, in good measure, imparted to the people of God. And shortly after committed to writing; all which they set at defiance, sinning with manifest contempt of God, and of men, and of their own consciences.
"They know not the ways thereof": That is, of the light, or such ways and courses as are agreeable to the light. They do not approve, love, or choose them.
"Nor abide in the paths thereof": If they begin to walk in those paths: and do some good actions, yet they do not persevere in well-doing. They are not constant and fixed in a good course of life.
These evil people had totally rejected the Light of God. They not only rejected it for themselves, but they tried to destroy those who had received it. They knew nothing about God and were not interested in learning of Him.
Job 24:14 "The murderer rising with the light killeth the poor and needy, and in the night is as a thief."
The murderer rises at the first glimpse of dawn, the time when most men sleep most soundly. He cannot go about his wicked business in complete darkness. He has not the courage to attack the great and powerful, who might be well armed and have retainers to defend them, but enters the houses of a comparatively poor class, in which he is less afraid to risk himself.
"And in the night is as a thief": He has not come into the house simply for murder. Theft is his main object. He will not take life unless he is resisted or discovered, and so, in a certain sense, driven to it.
The murderer took advantage of the early morning even at the break of light to do his dirty work. This was usually the time when people were sleeping the soundest. He stole in total darkness, believing he would not be found out. What he did not realize was that nothing he did was hidden from God.
Job 24:15 "The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth [his] face."
I.e. the adulterer; but he mentions his eye, because the eye discerns the difference between light and darkness.
"The twilight": To wit, for the evening twilight, which is his opportunity.
"Saying": in his heart, comforting himself with the thoughts of concealment and impunity.
"Disguiseth his face": Hebrew; putteth his face in secret such as covers it with a mask or cloak, that he may be undiscovered.
This twilight was a physical light just between daylight and dark. Adultery was one of the worst sins a person could commit at that time. Of course, in God's sight it is still a very serious sin. They believed they would not be punished for the sin of adultery, if no one knew about it. The two people involved knew about it, and God knew about it. All of the disguises and darkness in the world could not hide this sin from the Light of God.
Job 24:16 "In the dark they dig through houses, [which] they had marked for themselves in the daytime: they know not the light."
In ancient times, burglary commonly took this form. Windows were few, and high up in the walls; and doors were strongly fastened with bolts and bars. But the walls, being of clay, or rubble, or sun-dried brick, were weak and easily penetrable. This was especially the case with dividing walls; and if burglars entered an unoccupied house, nothing was easier than to break through the slight partition which separated it from the house next door. The Greek word for "burglar" is τοιχώρυχος" he who digs through a wall."
"Which they had marked for themselves in the daytime": Rather, they shut themselves up in the daytime; literally, they seal themselves up. The meaning being that they carefully keep themselves close.
"They know not the light": I.e. they avoid it, keep away from it, and will have nothing to do with it.
It seems that in the daylight they picked out a house they planned to rob and marked it, so they could come back to it. In our day burglars ride around the neighborhood and find some family gone, and go in and rob their house. We are warned that newspapers in the yard or lights that have not been turned on and off for a few days, will tell the burglar that no one is home. These burglars were taking advantage of the weakened condition of the home-owner.
Job 24:17 "For the morning [is] to them even as the shadow of death: if [one] know [them, they are in] the terrors of the shadow of death."
They dread the light as one does usually the deepest darkness. The morning or light would reveal their deeds of wickedness, and they therefore avoid it.
"As the shadow of death": As the deepest darkness (see notes on Job 3:5).
"If one know them": If they are recognized. Or, more probably, this means "they," that is, each one of them, "are familiar with the terrors of the shadow of death," or with the deepest darkness.
"The terrors of the shadow of death": Meaning the grossest darkness of the night, which to other men is as terrible as the shadow of death, but to these men is most acceptable. So this clause is fitly opposed to the former; he hates the light, and he likes darkness.
The burglars in the lesson here, were afraid they would be found out if it was daylight. They knew if they were caught in the act of burglary, they would probably be killed.
Verses 18:25: Job angrily denounced the wicked. Compare his words to those found in Psalms (e.g., Psalms Chapters 35, 69, 109, 140). Within his soul, Job still believed that God would judge evildoers in His time.
(In verses 18-21), again Job referred to the opinions of his counselors, saying that if their view were correct, all the wicked should be experiencing punishment. But it is obvious they were not.
Job 24:18 "He [is] swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards."
That is, the wicked man quickly passes away, with all his glory, as the waters, which never stay in one place, but are always hastening away.
"Their portion": Or, his portion (for he still speaks of the same person, though with a change of the number).
"Is cursed in the earth": His habitation and estate, which he leaves behind him, is accursed of God; and by all men who live near it or observe it, is pronounced accursed, because of the remarkable judgments of God upon it. And upon his posterity or family, to which he left it, and from whom it is strangely and unexpectedly alienated.
"He beholdeth not the way of the vineyards": "He shall never more see or enjoy his vineyards, or other pleasant places and things, which seem to be comprehended by this verse. Thus, though Job constantly maintains against his friends, that many ungodly men do prosper, and escape punishment in this life. Yet, he asserts that God will certainly, sooner or later, punish them. And that he sometimes does it here by cutting them off by cruel and untimely deaths, or otherwise inflicting some notable judgment upon them, of which he also speaks (Job 21:17).
This was possibly speaking of the swift judgement that came upon the burglars who were found out. God would not bring them blessings, but curses for their sins.
Job 24:19 "Drought and heat consume the snow waters: [so doth] the grave [those which] have sinned."
This rendering is further confirmed by the next verse. Accepting it, we must suppose Job to pass at this point to the consideration of the ultimate end of the wicked, though (in verse 21), he returns to the consideration of their ill doings. The heat and drought of summer, he says, consume and dry up all the water which comes from the melting of the winter's snows. So does Sheol, or the grave, absorb and as it were consume, the wicked.
This was speaking of the punishment on those who have sinned and not repented being just as certain as the snow melting during a drought and heat. He was calling hell the grave in this particular instance.
Job 24:20 "The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree."
His mother that bare him, and much more the rest of his friends, shall seldom or never mention or remember him. But shall rather be ashamed to own their relation to one that lived such a vile and wretched life, and died such an accursed death. This portion he shall have, instead of that honor and renown which he thirsted and labored for, and expected should perfume his name and memory.
"The worm shall feed sweetly on him": This proud and insolent tyrant that preyed upon all his neighbors shall himself become a prey to the contemptible worms.
"He shall be no more remembered": Namely, with honor, or so as to be desired; but his name shall rot, and scarcely ever be mentioned but with infamy.
"And wickedness shall be broken": The wicked man shall be broken to pieces, or violently broken down, as the word tishaber, signifies. Shall be utterly and irrecoverably destroyed.
"As a tree": Which being once broken never grows again.
This was speaking of someone so evil, that even his own mother forgot him. The only thing that enjoyed him after death, was the worms that ate his body. This wickedness would not be allowed to continue. They would be broken off from life, like a dead limb was broken off a tree.
Job 24:21 "He evil entreateth the barren [that] beareth not: and doeth not good to the widow."
Oppressors of another class are perhaps here spoken of, or perhaps there is a mere return to the idea with which Job's enumeration opened (verse 3). Which was the oppression of the weaker and more defenseless classes. As barrenness in women was considered the greatest possible misfortune (1 Sam. 1:5-8; 3:1-10), so oppressing one that was barren indicated extreme cruelty.
"And doeth not good to the widow": I.e. neglects to vindicate her cause. An admitted part of man's duty (see Job 22:9; 29:13; 31:16).
This was speaking of this evil man tormenting the poor woman who could not have children. He took advantage of the widow who could not protect herself.
Verses 22-25: Job's view was that their punishment would come eventually ("exalted for a little while"). Retribution needed the timing of God's wisdom, when He determined wrongs would be made right. Job was totally confident that his point could not be refuted.
Job 24:22 "He draweth also the mighty with his power: he riseth up, and no [man] is sure of life."
Rather as above, he continueth the mighty, i.e., He (God), prolonged their life and continueth them in their place. The "mighty" are the oppressive lords of the soil (Job 24:2). And it is God that upholds them by His power (compare Job 9:24).
"He riseth up, and no man is sure of life": Rather as above. Even when they fall under calamity or sickness and "believe not that they shall live," I.e. despair of recovery or of regaining their former prosperity. They are raised up again, their life and power being prolonged.
This was just saying that the evil men gathered together, so their combined threat would be greater. These evil men saw that no one could be sure they would not kill them. They were not just robbers, but murderers as well.
Job 24:23 "[Though] it be given him [to be] in safety, whereon he resteth; yet his eyes [are] upon their ways."
Rather, he (i.e. God) grants him to be in security and thereon he resteth. I.e. God allows the escape of the wicked man from his trouble, and lets him live on, safe and secure. And the man himself rests on the security thus afforded him, quite contented with it.
"Yet his eyes are upon their ways": God's eyes are still upon the ways of the wicked: they are, or seem to be, the objects of a special providential care.
God's eyes were on these wicked men. It might appear for a time that they did not get caught and they were safe, but God marked it all down to deal with them later.
Job 24:24 "They are exalted for a little while, but are gone and brought low; they are taken out of the way as all [other], and cut off as the tops of the ears of corn."
This verse is obscure but seems to be a plea for the Almighty to set times of judgment. Those who know God do not see such days. The entire chapter is spent listing various crimes and criminals, the implication being that they carry on their wicked activity with no divine intervention.
These wicked men might appear to prosper for a while, but they would die as all other men, and then would come the judgement of God upon them for their evil deeds.
Job 24:25 "And if [it be] not [so] now, who will make me a liar, and make my speech nothing worth?"
Job concluded his rant against the injustice of the world by challenging God and his friends to "make me a liar" and that he was wrong. The larger context of the book demonstrates that Job was certain that God knew him and the truth of his character, but his words here reveal how vexed he was by the extent of his suffering (Psalm 11:4).
"Who will make me a liar?" Who can disprove what I am saying?
Job was expressing the desire for someone to come forward and prove him wrong, if he was.
Job Chapter 24 Questions
Verses 1-6: Bildad made his third speech (the last speech for the three friends), and restated the same theory. That God was majestic and exalted (verses 2-3), and man was sinful, especially Job (verses 4-6).
Bildad's short reply may indicate that the arguments of Job's friends have been exhausted. The essence of Bildad's speech is this: Since the mighty "moon" and "stars" (verse 5), are not pure in God's sight, how much less can Job, a "worm" like all men (verse 6), hope to escape unscathed. While this is true, Job never claimed that he was without sin; he claimed only that his current suffering was not incurred because of sin.
This final recorded speech of the friends of Job (Bildad's), is brief and brutal: Yahweh has all power, but a man is as valueless as a "worm" in His presence!
Job 25:1 "Then answered Bildad the Shuhite, and said,"
Not to what Job had just now delivered, in order to disprove that, that men guilty of the grossest crimes, often go unpunished in this life, and prosper and succeed, and die in peace and quietness, as other men. Either because he was convinced of the truth of what he had said, or else because he thought he was an obstinate man and that it was best to let him alone and say no more to him, since there was no likelihood of working any conviction on him. Wherefore he only tries to possess his mind of the greatness and majesty of God, in order to deter him from applying to God in a judicial way, and expecting redress and relief from him.
"And said": as follows.
Job 25:2 "Dominion and fear [are] with him, he maketh peace in his high places."
He is absolute in sovereignty and terrible in power, so that even in His high places, and among His celestial hosts, He maintains peace and harmony.
This answer from Job's friend Bildad, was not answering what Job had said in the last chapter. He was bringing up the greatness of God, which is undeniable, and also bringing up the worthlessness of man. God is the absolute Almighty of the universe. God set the world into motion and created all living things. Since they are His creation, they are controlled entirely by God. The only time there will be real peace on the earth is when the King of Peace (Jesus Christ), reigns here as King of kings and Lord of lords.
Job 25:3 "Is there any number of his armies? and upon whom doth not his light arise?"
Of his angels, and stars, and other creatures, all which are his hosts, wholly submitting themselves to his will, to be and to do whatever he pleases. And therefore, how insolent and unreasonable a thing it is to quarrel with him or resist his will!
"Upon whom doth not his light arise?" The light of the sun is communicated to all parts of the world. This is a faint resemblance of the cognizance and care which God takes of the whole creation. All are under the light of his knowledge: all partake of the light of his goodness: his pleasure is to show mercy. All the creatures live upon his bounty.
We know from specific Scriptures that there are chariots of God. There are thousands of angels who bear arms for God. One of the earliest mentions of the angels being armed was when God stationed armed guards at the gate of Eden to keep Adam and Eve from going back into the garden. Every living being is the answer to, "upon whom doth not his light arise?"
Verses 4-6: Bildad's dark view of humanity has caught the fancy of some Bible teachers even in this day and age. Nevertheless, the value of man to God is seen in the atonement.
Job 25:4 "How then can man be justified with God? or how can he be clean [that is] born of a woman?"
See (Job 4:17-18; 15:15-16). Instead of meeting the facts to which Job had appealed, all that Bildad could now do was to repeat what had been said before. It shows that he felt himself unable to dispose of the argument, and yet that he was not willing to confess that he was vanquished.
"Or how can he be clean?" This sentiment had been expressed by Job himself (Job 14:4). Perhaps Bildad meant now to adopt it as undoubted truth, and to throw it back upon Job as worthy of his special attention. It has no bearing on the arguments which Job had advanced, and is utterly irrelevant except as Bildad supposed that the course of argument maintained by Job implied that he supposed himself to be pure.
The Light of God that is within all who dare to believe is the Light of God. The flesh of man is born in sin. The flesh is in constant warfare against the spirit. The flesh of man wants to sin. It is the spirit of man which reconciles with God. To be justified means just as if I had never sinned. The only way a person can be justified is for the penalty for his sin to be paid. Jesus Christ paid the penalty of death for the sins of the world. Job looked forward to that very event, when he said his Redeemer liveth.
Job 25:5 "Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight."
The moon, though a bright and glorious creature (Job 31:26; Song of Solomon 6:10), if compared with the splendor of the Divine majesty, is but as a dark and earthy lump, without any luster or glory. He names the moon and the stars rather than the sun, because they many times are eclipsed or disappear even to our eyes, which is a plain evidence of their utter obscurity in respect of God's light. Whereas the sun, though that also can be obscure if compared with God, yet it casts a constant and most clear light. Or by naming the moon, and thence proceeding to the stars, the sun is included between them.
"The stars are not pure in his sight": He can discern many spots and blemishes in them which we cannot see. And in like manner he can discover those corruptions or sins in us which are unknown to our own conscience. Which should make thee, O Job, tremble to appear before his tribunal.
The moon and the stars are no more than containers for light. They are not creative Light. Jesus Christ is the source of all Light. The moon is a reflector of an existing light.
Job 25:6 "How much less man, [that is] a worm? and the son of man, [which is] a worm?"
(Compare Psalm 22:6). How much less can man be pure in God's sight? An undoubted truth, or rather, perhaps, a truism. But not to the point, for Job has never really maintained that he is without sin (see 7:20-21; 9:2, 9:20). He has only maintained that his sins have not been of such a character as to account for his sufferings.
Bildad forgot that man was made in the image of God. Compared to God, he might be thought of as a worm. Bildad said that Job was of no greater value to God than the lowly worm. Job really had never said that he was free of sin. He was forgiven.
Job Chapter 25 Questions
From verses 26:1 - 31:40: Job made his last speech in rebuttal to Eliphaz, Bildad, and Zophar.
Verses 1-14: Job begins his response with remarkable sarcasm directed at his friends, whose approach has been impervious to his suffering (26:1-4). He then compares his own weakness with the limitless power, majesty, and wonder of Yahweh.
In verses 1-4: Job responded to Bildad's lack of concern for him, showing that all his friends' theological and rational words missed the point of Job's need altogether and have been of no help to him.
Job 26:1 "But Job answered and said,"
Job himself has virtually said much the same as Bildad (Job 9:2; Job 14:4), so he makes no further comment on his remarks here, but merely asks how he has helped him thereby, or others like him in a weak and helpless condition.
Verses 2-4: In six sarcastic questions (the first four may be taken alternatively as exclamations). Job tells Bildad that God would be in a great deal of trouble if Bildad had not been there to help God! Then Job outdoes Bildad in describing the majesty, power and greatness of God.
Job 26:2 "How hast thou helped [him that is] without power? [how] savest thou the arm [that hath] no strength?"
Thou hast helped egregiously. It is an ironical expression, implying quite the contrary, that he had not at all helped (see Gen. 3:22; 1 Kings 18:27; 1 Cor. 4:8, 10).
"Him that is without power": Either;
(1) God, who it seems is weak and unwise, and needed so powerful and eloquent an advocate as thou art to maintain his fights and plead his cause;
(2) Or Job himself:
I am a poor helpless creature, my strength and spirits quite broken with the pains of my body and perplexities of my mind. Whom nature, and humanity, and religion should have taught thee to support and comfort with a representation of the gracious nature and promises of God. And not to terrify and overwhelm me with displaying his sovereign majesty, the thoughts whereof are already so distractive and dreadful to me.
Job asked Bildad, how he had helped him? If he were truly a friend, he would be trying to help Job, and not tear him down. He said to Bildad, "you say I am weak and helpless, how have you tried to help me?"
Job 26:3 "How hast thou counselled [him that hath] no wisdom? And [how] hast thou plentifully declared the thing as it is?"
What counsel or advice is there in anything that thou hast said, by following which I might be benefited? Admitting my own want of wisdom, how hast thou bettered my case? And how hast thou plenteously declared the thing as it is? Rather,
"How hast thou plenteously declared sound knowledge?" What can there be said to have been in the way of sound knowledge, or good practical common sense in the discourse which thou hast addressed to me? A discourse made up of truisms.
Bildad had spent his time trying to destroy Job. He had no intention of helping him by counselling him. He had done nothing but accuse Job of things he was not guilty of. Job reprimanded him for not telling things the way they were. We can see that Bildad's jealousy of Job had driven him to many of these accusations. Bildad had accused Job of being unwise, as well as being a sinner.
Job 26:4 "To whom hast thou uttered words? and whose spirit came from thee?"
For whose instruction hast thou uttered these things? For mine? Do you think I do not know that which the meanest persons are not unacquainted with; that God is incomparably greater and better than his creatures?
"And whose spirit came from thee?" Or, came forth from thee. Job asks: Under what lofty inspiration hast thou spoken? Is it, indeed, the very spirit of God that has found expression through thy mouth? The words carry a sarcastic reference to the poverty of Bildad's speech, possibly also to the oracular air with which it was uttered.
Job wanted to know just who it was that had prompted Bildad to say such things. Not any of the things he had said dealt with things the way they really were. Bildad was being used of that old accuser, Satan, himself.
Verses 5-6: Job used three words to describe the place of the dead: "the waters, hell," and "destruction": This is his way of saying that if God sees what is going on in the world of the dead, He certainly knows all the world of the living. God has authority over the realms of both the dead and the living.
(In verses 5-14; as before in chapters 9 and 12), Job showed that he was not inferior to his friends in describing God's greatness. He understood that as well as they did. He described it as manifested in the realm of the dead called Sheol and Abaddon, or place of destruction (verses 5 and 6), the earth and sky (verse 7), the waters above (verses 8-10), and below (verse 12), and the stars (verse 13).
Job 26:5 "Dead [things] are formed from under the waters, and the inhabitants thereof."
The Hebrew word is the Rephaim, who were among the aboriginal inhabitants of the south of Palestine and the neighborhood of the Dead Sea, and it is used to express the dead and the inhabitants of the nether world generally. The words rendered "are formed" probably mean either "are pierced" or "tremble". That is, they are pierced through with terror, or they tremble. With a possible reference to the state of the dead as the prey of corruption, though spoken of them where they are beyond the reach of it. All the secrets of this mysterious, invisible, and undiscoverable world are naked and open before Him. The grave lies naked and destruction is uncovered.
"And the inhabitants thereof": Either of the waters or of the earth, under which these waters are; or with the other inhabitants thereof; of that place under the waters; namely the apostate spirits. So the sense is, that God's dominion is over all men, even the dead and the worst of them. Who though they would not own God nor his providence while they lived, yet now are forced to acknowledge and feel that power which they despised. And bitterly mourn under the sad effects of it in their infernal habitations.
Bildad had thought of God as dwelling in heaven alone. He did not realize that God was omnipresent. God is not only in heaven but on the earth as well. This could be speaking of hell that is under the water.
Job 26:6 "Hell [is] naked before him, and destruction hath no covering."
As this word is frequently used (as Job 11:8; Isa. 57:9). And so, it seems to be explained by the following word.
"Is naked before him": It is in his presence, and under his providence. So far am I from imagining that God cannot see through a dark cloud, as you defame me (Job 22:13), that I very well know that even hell itself, that place of utter darkness, is not hid from his sight.
"Destruction": The place of destruction, which interpreters generally understand of hell, or the place of the damned. Others, the grave, the most secret and obscure places and things. The place of destruction, as it is also used (Prov. 15:11), by a metonymy of the adjunct.
"Hath no covering": To wit, such as to keep it out of his sight.
Even hell is within the view of God. It is also under the control of God. God is not controlled by anyone or anything. He is the controller of all things. He controls Satan as well.
Verses 7-10 and 13: With great accuracy, Job described the world as it is, created out of "nothing" by the Maker of heaven and earth (Gen. 1:1). "By his spirit he hath garnished the heavens" speaks to the Holy Spirit's role in Creation. All three members of the Trinity, God the Father, God the Son, and God the Holy Spirit, were present and involved in the act of Creation (Gen. 1:2, 26).
Job 26:7 "He stretcheth out the north over the empty place, [and] hangeth the earth upon nothing."
"Hangeth the earth upon nothing": A statement that is accurate, given in ancient time, before scientific verification. This indicates the divine authorship of Scripture.
It was by God's hand that all of the beautiful stars were hung in the northern sky. Of course, all planets, and the moon and sun, were created by God, and placed in the empty space of the sky; and told to stay in their places. The earth is not hanging or sitting on anything. It is in the open sky, where God put it and told it to stay.
Job 26:8 "He bindeth up the waters in his thick clouds; and the cloud is not rent under them."
Those fluid and heavy bodies, pressing downward with great force.
"In his thick clouds": As it were in bags, keeping them there suspended often for a long time.
"And the cloud is not rent under them": But sustains them, notwithstanding their great weight, so that they do not burst forth all at once, and fall suddenly and violently upon the earth. But distil in dews, drops, and showers, to moisten, refresh, and fertilize it in due season.
The water that becomes rain upon the earth is held in the clouds, until God releases it to rain. Nothing except God, can cause them to release their water.
Job 26:9 "He holdeth back the face of his throne, [and] spreadeth his cloud upon it."
To wit, from our view, so that its luster and glory should not reach us, and so dazzle our sight": he covers it with a cloud, as the next words explain it. Or, he holds fast, or binds together, or strengthens it, that it may be able to bear that burden.
"The face of his throne": Either
(1) This lower air, which is as the face or open part of the heavens, which is often called God's throne (as Psalm 11:4; Isa. 66:1; Amos 9:6). Or;
(2) The appearance or manifestation of the heaven of heavens, where he dwelleth, whose light and glory is too great for mortal eyes, which therefore by clouds and other ways he hides from us.
The "throne of God in heaven" is hidden to the human eye. The mercy seat in the Holy of Holies was covered with a thick cloud of smoke when God's presence was there. He is not to be seen with the natural eye of man. He may be seen in the spirit. When we all go to heaven, we will see Him face to face. The reason that we will be able to see Him at that time, is we will be in our spiritual bodies.
Job 26:10 "He hath compassed the waters with bounds, until the day and night come to an end."
The theme of God's power over the sea ("water with bounds"), is common to the poetic genres in the Bible (Psalm 104:7-9; Prov. 8:27-29; Jer. 5:22). For God to have power over the chaos of the sea symbolized that He has power over everything that seems chaotic and evil to humanity.
This describes the earth as a circular globe, another scientifically accurate statement at a time when many thought the world was flat.
It was God who set the bounds for the oceans. The waters in the sky are also restrained, until God wants them released. As long as there is night and day upon the earth, these restraints will be in place. This earth and heaven will pass away someday, and there will be a new heaven and a new earth. In that place, there will be no night.
Job 26:11 "The pillars of heaven tremble and are astonished at his reproof."
"Pillars of heaven": A figure of speech for the mountains that seem to hold up the sky (Psalm 104:32).
Everything in heaven is in that same restrained condition, until God releases them. Even the heavens tremble at the voice of God. Some people believe that thunder and lightning in the sky is God shaking things up a bit.
Job 26:12 "He divideth the sea with his power, and by his understanding he smiteth through the proud."
"Smiteth through the proud" (compare 7:12; 9:13; 26:13). "Rahab" seems to be widely used to describe various things that wreak havoc.
In the Bible, there are several demonstrations that God controls the seas as well as the heavens and the land. A very good example of that was the dividing of the Red Sea. We know that God smote Satan, because of his pride. He will do the same thing to anyone who becomes too proud of himself. God has a way of humbling proud men.
Job 26:13 "By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent."
"His spirit" (compare 33:4). The Holy Spirit, described here as God's "breath," worked mightily in creation (compare Gen. 1:2).
"The crooked serpent": This is figurative language for the idea that God brought all constellations into subjection under His authority (compare 26:12). "Serpent" could be translated "crooked" and refer to any wayward stars or planets being brought under control by His mighty power.
We know that God made the heavens and all of their beauty by His spoken Word. The hand of God is a symbol of work. This was saying, that even the crooked serpent was a creation of God's hand.
Job 26:14 "Lo, these [are] parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?"
These things are "parts of his ways" - only a fraction of the total magnitude of the greatness of God. All the things Job had cited in the previous verses about God's unrivaled power over the grave, over nature, over the earth and skies, was a faint outline of His infinite, incomprehensible sovereignty.
Poetic language reminding his counselors that all that could be said and understood by man was only a glimpse of God's powerful hand.
We know that many times the thunder is connected with the voice of God. When Moses had the children of Israel around the foot of the mountain to hear the Ten Commandments, the voice of God was spoken of as a thunder. It frightened the Israelites terribly. No one can understand the voice of God in the thunder, unless God reveals the Words to the listener.
Job Chapter 26 Questions
Verses 1-23: In Job's summary response to his three friends, he still clings to his claim of "righteousness", although now placed in the context of divine judgment. The wicked are those who separate themselves from faith in the Lord and a fear of the Lord; Job does not qualify.
(In verses 1-12), Job turned from speaking about God (26:5-14), to defending his righteousness.
Job 27:1 "Moreover Job continued his parable, and said,"
Job may have paused here for Zophar to speak. Since the latter declined, Job continued with two replies, apparently directed against all three friends. (Both verse 1 and 29 begin): "Moreover Job continued his parable" (better, "discourse").
Verses 2-6: Job took the most solemn oath possible ("As God liveth"), delivering an ultimatum to his friends as he proceeded to express his lifelong commitment to God (Psalm 37:4).
Job 27:2 "[As] God liveth, [who] hath taken away my judgment; and the Almighty, [who] hath vexed my soul;"
"Who hath taken away my judgment": God did not speak to declare Job innocent. Compare the treatment of Christ in (Isa. 53:8 and Acts 8:33).
The parable in the verse above, was speaking of a deliberate statement by Job of the things he had observed. We see (in verse 2 above), a recognition of God as the One who exists. "As God liveth" was a statement that many of the men of God had used. It was an expression of the truthfulness of what they were about to say. Job had questioned his own judgement. The Almighty was the One that Job believed had brought these calamities upon him. He had no bitterness toward God, but against his own self. He had stated previously that though God slay him, he would still trust Him. He called Him his Redeemer. Job did not understand what was happening to him, but he trusted that God had it under control.
Verses 3-6: Job affirmed his true and steadfast devotion to righteous living, no matter what happened. He refused to live with a guilty conscience (verse 6b). This was no brash claim, because God had recognized Job's virtue (1:8; 2:3).
Job 27:3 "All the while my breath [is] in me, and the spirit of God [is] in my nostrils;"
So long the oath of God would be upon him, or he bound himself under it.
"And the spirit of God is in my nostrils": Which signifies the same thing. The breath of a man is his spirit, and this is of God, the Father of spirits. He first breathed into man the breath of life, and he became a living soul or spirit (Gen. 2:7). It is he that gives life and breath to every man (Acts 17:25), and continues it as long as he pleases, which is a very precarious thing. For it is in his nostrils, where it is drawn to and fro and soon and easily stopped. Nor will it always continue, it will some time not be, it will go forth, and then man dies, and returns to the earth Eccl. 12:7). But as long as there is breath there is life; so that to say this is the same as to say, as long as I live, or have a being (Psalm 104:33). And while that continued, Job looked upon himself under the oath he had taken by the living God.
Job 27:4 "My lips shall not speak wickedness, nor my tongue utter deceit."
These words contain Job's oath. He swears that he is sincere and speaks truly (compare Job 6:28). The words refer to his utterances in general, especially in regard to himself. But naturally in the main, as the relationship requires, to his assertions in regard to his innocence of wrong-doing (Job 27:5-6).
"My lips shall not speak wickedness": Nothing shall induce him, Job says, to speak knowingly wicked words. Nor my tongue utter deceit. Neither will he be induced, whatever happens, to utter untruth. A confession of guilt, such as his friends have endeavored to exhort from him, would be both wicked and false.
"While breath was in him", meant that he was alive. God breathed the breath of life in man, and he became a living soul. The breath that is within us is our life. He was saying, that as long as he lived, he would not speak wickedness. Job was saying that his tongue would speak truth.
Job 27:5 "God forbid that I should justify you: till I die I will not remove mine integrity from me."
To admit the wickedness with which his friends charged him would have been to justify them. To say that they were right and he was wrong, this he resolves not to do.
"Till I die I will not remove mine integrity from me": Job was an upright man both in heart and life, through the grace of God bestowed on him and he continued in his integrity. Notwithstanding the temptations of Satan, and his attacks upon him, and the solicitations of his wife. And he determined through the grace of God to persist to the end of his life. Though what he chiefly means here is, that he would not part with his character as an upright man. Which he had always had, and God himself had bore testimony to. He would never give up this till he gave up the ghost. He would never suffer his integrity to be removed from him, nor remove it from himself by denying that it belonged to him. Which his friends pushed hard upon him to do.
Job did not want to find out that his friends had been right about him. He did not know how he could have sinned. The sin was more of a secret to Job, than it was to the others around him. The reason it was so secret was because it did not exist.
Job 27:6 "My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I live."
In spite of the loss of family, wealth and health, and the accusations of his friends, Job maintained his integrity to the end.
Job would not cease to believe, and said that he was innocent of the charges his friends had brought against him. He knew that his righteousness was in God. Job said he did not have a guilty conscience.
Verses 7-23: There is a severe interpretive problem in the chapter: Job seems to agree now with his friends that the wicked are punished and that they are not permitted to prosper as he had earlier alleged. The answer to this seeming contradiction lies in the fact that much of what the friends have said is true and Job is agreeing with them; however, he does not contradict his earlier statements that they have been arbitrary and unjust in their application of their tenets.
(In 7-13), Job characterized his friends as enemies. These three hypocrites would be judged by God and perhaps then they would realize the cruelty with which they had been treating Job.
Job 27:7 "Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous."
He could have been calling for God to judge his accusers as He judges the wicked.
Now Job was asking God to punish those who were against him. Job's friends were in this group. They would not accept Job's explanation that he had not sinned. In a sense, they were the worst enemies that he had. They had come to comfort him they said. They cut him to pieces with accusations of wrong doing, which were not true.
Verses 8-10: Job reminded the friends that he would never be hypocritical because he understood the consequences.
Job 27:8 "For what [is] the hope of the hypocrite, though he hath gained, when God taketh away his soul?"
The hypocrite and liar may get advantage in this life by his lies and his hypocrisy. He may deceive men; he may raise himself in their opinion; and he may derive worldly advantage from having secured their approval. But what will he have to look forward to in the end, when God taketh away (i.e. removes from earth), his soul? Job evidently regards the soul that is "taken away" or removed from earth as still existing, still conscious, still capable of hope or of despair. And asks what hope of a happy future could the man who had lived a hypocrite entertain, when God required his soul, and he fell under God's judgment. The question reminds us of those words of our blessed Lord "What shall it profit a man, if he gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8:36-37).
The hypocrite may pretend to be something he is not in this life. He may even get people to believe him, He has nothing to look forward to, because God will judge him for what he really is. That is what happens to those we read of in the book of Matthew who proclaim to be Christians and Jesus tells them (depart from me", that He never knew them (Matt. 7:21-23).
Job 27:9 "Will God hear his cry when trouble cometh upon him?"
When any calamity comes upon him; or, when his conscience accuses him, and his guilt flies in his face? Will God pay any regard to the cries of one who regarded him so little?
God will not hear the hypocrite in his time of trouble. He cannot depend on God, as God could not depend on him.
Job 27:10 "Will he delight himself in the Almighty? will he always call upon God?"
When he has nothing else to delight in? No: his delight is in the things of the world, which now sink under him.
"Will he always call upon God?" Will he have the confidence to pray to God, and expect any comfort from him? No, will he not rather despond in such a case, and cease to call upon him? Certainly, those who do not delight in God will not call upon him.
This was still speaking of the hypocrite. God will not be in fellowship with the hypocrite. The hypocrite is not in fellowship with God either. A hypocrite sometimes goes to church pretending to be a believer, but is really there for another reason. They do not call on God in prayer, because they do not really believe in prayer.
Job 27:11 "I will teach you by the hand of God: [that] which [is] with the Almighty will I not conceal."
"I will teach you by the hand of God": Job had pinpointed the issue between him and his friends. They disagreed on the outworking of God's retribution. They agreed that God was powerful, wise and sovereign. But because Job knew there was no cherished sin in his life that would bring upon him such intense suffering, Job was forced to conclude that the simplistic notion, that all suffering comes from sin and all righteousness is rewarded, was wrong. At the outset, Job himself probably believed as the comforters still did, but he had seen that his friends' limitation of God's action was drastically in need of revision; in fact, it was nonsense. Job's comment here introduced his exposition on wisdom which follows (in Job chapter 28).
Beginning with this verse, we see a different Job than in the earlier Scriptures. This was really the way that Job felt about the LORD all along. The earlier statements that he made, were because he was suffering so greatly, and he had no encouragement from anyone. He had been looking with disappointment. The following statements he made were his true feelings however. Job was saying that he would teach them of the LORD and His true ways.
Job 27:12 "Behold, all ye yourselves have seen [it]; why then are ye thus altogether vain?"
I speak no false or strange things. But what is known and confirmed by your own experience, and that of others.
"Why then are ye thus altogether vain?" In maintaining such a foolish and false opinion against your own knowledge and experience? Why do you so obstinately defend your opinion, and not comply with mine, for the truth of which I appeal to your own consciences?
Job could not understand why anyone would not know the hand of God was in everything and everyone.
Verses 13-23: Such harsh language is similarly found in Psalms (e.g., Psalm 69:22-28). Almost exclusively, Job quotes back to his "friends" what they had earlier spoken to him, using their own words against them.
Job wanted it made clear he was not denying that the wicked are punished with severe distress, so he agreed that they suffer greatly and affirmed so in this section.
Job 27:13 "This [is] the portion of a wicked man with God, and the heritage of oppressors, [which] they shall receive of the Almighty."
Namely, that which is mentioned in the following verses.
"With God": Either laid up with God, namely, in his counsel and appointment; or, which he shall have from God, as the next words explain it.
"And the heritage of oppressors": Who are mighty, fierce, terrible, and mischievous, as the word gnaritzim (violent), implies. Whom, therefore, men cannot destroy, but God will.
"Which they shall receive of the Almighty": These are such who are either oppressors of the poor in their natural and civil rights, taking from or denying to them what is rightfully their due. Or oppressors of the saints in their religious rights and privileges, furious persecutors of them. And who, being powerful, are terrible, as the word signifies: there is a "heritage", or an inheritance for those, which is entailed upon them, and will descend unto them, as the firstborn of their father the devil, as children of disobedience. And so of wrath, and like an inheritance will endure: and this they "shall receive"; it is future, it is wrath to come, and it is certain there is no escaping it. It is their due desert, and they shall receive it. It is in the hands of the almighty God, and he will render it to them, and they shall most assuredly inherit it.
Job 27:14 "If his children be multiplied, [it is] for the sword: and his offspring shall not be satisfied with bread."
Among the items of prosperity which Job had assigned to the wicked man in one of his previous discourses (Job 21:8, 11), was a numerous and flourishing offspring. Now he feels forced to admit that, frequently at any rate, this flourishing offspring is overtaken by calamity (Job 21:19).
"It is for the sword": Either in predatory warfare, to which it was bred up, or as the consequence of a blood-feud inherited from its progenitor. They who take "the sword," either in their own persons or in their posterity, "perish with the sword."
"And his offspring shall not be satisfied with bread": If they escape this fate, then mostly, they fall into poverty, and suffer want. No one caring to relieve them, since they have an ill reputation, the memory of their parent's wickedness clinging to them long after his decease.
Job was about to tell the true way of the oppressor. He had said earlier that it appeared they prospered in this earth. That might have even been true, but their prosperity was short lived. It may appear that they were blessed with many children and with wealth, but all of that disappeared. Those who do not know God can never find peace in this life. They go through life unsatisfied. The thing they are seeking is God, and they are not aware of it.
Job 27:15 "Those that remain of him shall be buried in death: and his widows shall not weep."
That is, as the context shows, it shall be obscure, and excite no sympathy. Their very death shall be as it were a burial, and shall consign them to oblivion.
"His widows": For they had many wives, either to gratify their lust, or to increase and strengthen their family and interest.
"Shall not weep": Either because they dare not lament their death, which was entertained with public joy. Or because they were overwhelmed and astonished with the greatness and strangeness of the calamity, and therefore could not weep. Or because they also, as well as others, groaned under their tyranny and cruelty and rejoiced in their deliverance from it.
An evil man is evil at home as well as in public. His widow will not miss him or weep for him, because she will be free of his oppression.
Job 27:16 "Though he heap up silver as the dust, and prepare raiment as the clay;"
Which, as it denotes the great abundance of it collected together, so it expresses the bias and disposition of such a man's mind. That he cannot be content without amassing great quantities of it, and also his diligence and success therein (see 1 Kings 10:27).
"And prepare raiment as the clay": Not merely for use, but pomp and show, to fill his wardrobes with; and formerly, raiment was part of the treasure of great men. The phrase signifies that he might have such a variety of raiment, and such large quantities of it, that he would value it no more than so much clay. Or else that his riches, consist of what it would, be both polluting and troublesome to him. The Septuagint version reads "gold" instead of "raiment" (as in Zech. 9:3), where like expressions are used of Tyre.
Job 27:17 "He may prepare [it], but the just shall put [it] on, and the innocent shall divide the silver."
The raiment thus accumulated shall pass from the wicked into the hands of the just, who at his death shall enter upon his inheritance (Job 20:18, 20, 28).
"And the innocent shall divide the silver": Have a part of it at least, or divide the whole between his children, or give a part of it to the poor. So money that is ill gotten, or ill used, is taken away and put into the hands of one that will have mercy on the poor, and liberally distribute it to them (Prov. 28:8).
Silver or any other wealth that is acquired through deceit does not last very long. He might be very rich in things of this world, but he would die and leave it all. Job was saying, the just shall wind up with the riches of the evil man.
Job 27:18 "He buildeth his house as a moth, and as a booth [that] the keeper maketh."
"House as a moth ... booth": These are temporary dwellings which illustrate that the wicked will not live long.
A moth destroys. It is fragile itself and lasts but for a moment in time. The booth spoken of here, was a temporary shelter that was erected at harvest time. It would be torn down after harvest. This was saying, the house of the evil man was temporary.
Job 27:19 "The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he [is] not."
That is, the wicked rich man. And the sense is, either he shall lie down upon his bed, but shall not be gathered to rest, shall get no sleep. The abundance of his riches, and the fear of losing them, or his life for them, will not allow him to sleep. Or else it expresses his sudden loss of them, he "lies down" at night to take his rest, "and it is not gathered". His riches are not gathered or taken away from him, but remain with him.
"He openeth his eyes, and he is not": The words describe the suddenness of his destruction. The phrase is no more remarkable than that in (2 Kings 19:35): "When they arose early in the morning behold they were all dead corpses." It is hardly necessary to circumscribe the words, "Hardly shall the sinner open his eyes, to view his destruction, when he is swept away."
This could be a crop that the rich man had that he was too lazy to harvest. It might even mean that while he slept, his crop died from locusts or such. He had lain down a rich man, and when he got up all of his wealth was gone for some reason.
Job 27:20 "Terrors take hold on him as waters, a tempest stealeth him away in the night."
(Compare Job 18:11). Terrors sweep over the wicked man like a flood of waters, vague terrors with respect to the past, the present, and the future. He fears the vengeance of these whom he has oppressed and injured. The loss of his prosperity at any moment by a reverse of fortune, and a final retribution at the hand of God commensurate with his ill doings. He is at all times uneasy. Sometimes he experiences a sudden rush upon him of such gloomy thoughts, which overwhelm him, and sweep him away like a mighty stream.
"A tempest stealeth him away in the night": While he is off his guard, as it were, in the night a sudden storm bursts on him and removes him from his place.
Many times the man that is wealthy cannot sleep at night for fear someone will come and take his money. He fears robbers and a thousand other things that could cause him to lose his wealth. He will probably die from a heart attack worrying about his money.
Job 27:21 "The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place."
I.e. some violent and terrible judgment, fitly compared to the east wind, which in those parts was most vehement and furious, and in addition, pestilent and pernicious. Of which (see Exodus 10:13; 14:21; Psalms 48:7; 78:26; Hosea 13:15; Jonah 4:8).
"And as a storm hurleth him out of his place" With this, which Job says of the sinner, compare what he says of himself (Job 9:17; 30:22): "Thou liftest me up to the wind; thou causest me to ride upon it, and dissolvest me in the tempest"; and see his former query regarding the wicked, (Job 21:18).
"Carrieth him away, out of his place": As it follows, out of his stately palace, wherein he expected to dwell for ever. Whence he shall be carried either by an enemy, that shall take him and carry him into captivity, or by death.
This could be a real storm coming out of the east that God sent to destroy him, or it could be speaking of a storm of problems that overwhelms him.
Job 27:22 "For [God] shall cast upon him, and not spare: he would fain flee out of his hand."
His darts or plagues, one after another.
"And not spare": I.e. shall show no pity nor mercy to him, when he cries to God for it.
"He would fain flee out of his hand": He earnestly desires and endeavors by all ways possible to escape the judgments of God, but all in vain.
This evil man might find safety from other men, but this was speaking of a judgement of God that came and did not spare him.
Job 27:23 "[Men] shall clap their hands at him, and shall hiss him out of his place."
"Clap their hands": A gesture of mocking. In token of their joy, at the removal of such a public pest and tyrant. And by way of astonishment, as also in contempt and scorn. All which this action signifies in Scripture.
"And shall hiss him out of his place": In token of detestation and derision.
When the really bad troubles came on the evil man, those he had treated poorly would rejoice at his misfortune. "They would clap their hands in joy, that God had punished him for his evil."
Job Chapter 27 Questions
Verses 1-28: Though Job had agreed that the wicked suffer (27:13-23), that explained nothing in his case, since he was righteous. So Job called on his friends to consider that maybe God's wisdom was beyond their comprehension. That is the theme of this chapter. The wisdom of God is not gained by natural or theoretical knowledge. What God does not reveal, we can't know.
This chapter is one of the most beautiful poems on wisdom found in the Scriptures. After describing how laboriously man works to extract the ores and precious metals from the earth (verses 1-11), Job raises the ultimate question of the sufferer: "where shall wisdom be found" (verse 12). It cannot be purchased with earthly wealth (verses 13-19), but is conveyed only through the controlling factor of "the fear of the Lord" (verse 28). This concept of the fear of the Lord unites all the wisdom books (compare Prov. 1:7; Eccl. 12:13).
Job poetically affirms the nature and "value" of biblical wisdom. As precious metals are mined from the earth by daring men, so wisdom may be mined from creation by righteous searchers, but only if their quest centers around a "fear of the Lord".
(In verses 1-19), the shift from imprecations (condemning language), to a discourse on "wisdom" is abrupt but not surprising, given Job's shifting emotions. Human ingenuity cannot unearth wisdom or properly value is because of all this takes more than intelligence. It demands humility and spiritual perception.
(In verses 1-11), we see references to mining silver, gold, iron, sapphires and flint, as well as smelting copper. Tremendous effort is made by men who seek these precious things (compare Prov. 2:1-9).
Job 28:1 "Surely there is a vein for the silver, and a place for gold [where] they fine [it]."
In this chapter Job draws out a magnificent contrast between human skill and ingenuity and Divine wisdom. The difficulty to the ordinary reader is in not perceiving that the person spoken of in (Job 28:3) is man, and not God. Man possesses and exercises this mastery over nature, but yet is ignorant of wisdom unless God bestows it on him. That Job should say this is but natural, after his painful experience of the want of wisdom in his friends.
"Where they fine it": Rather, which they (men), refine. The most precious ores, both silver and gold, have a place where they may be found. However distant and dark and deep in the earth their place be, such a place is known, men penetrate to it, and bring them forth. The antithesis is presented in (Job 28:12). But whence shall Wisdom be found? And where is the place of understanding? It hath no place known to man.
This is actually a continuation of the statements that Job began to make in the last lesson. Job in this lesson, comes to the conclusion that God was beyond finding out by the human mind. Some things about God we will never know, until we are with Him in heaven. We accept Him on faith. Job was speaking of nature above, when he spoke of silver being in a vein. Refining the gold had to do with heating it to the melting point, and skimming all of the impurities off the top. Gold and silver were discovered very early on in the history of man.
Job 28:2 "Iron is taken out of the earth, and brass [is] molten [out of] the stone."
Being made of earth, concocted by the heat of the sun into that hardness, and by miners digged out of the earth.
"Brass": Or copper.
"Is molten out of the stone": Wherewith it is mixed and incorporated in the earth, and by fire and the art of the metalist it is separated from it, and taken out of it, as Pliny observes (Job 34:1, 10; 36:27).
Again, iron and brass are products of nature. These were things that Job had noticed, that God had provided for the use of man. Both iron and brass were plentiful in the areas around the Mediterranean Sea. Iron does come from the earth, and brass has to be melted out of stone.
Job 28:3 "He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death."
Man, in his desire to obtain these metals, "setteth an end to darkness," i.e. letteth in the light of day, or the artificial light which he carries with him, upon the natural abode of darkness, the inner parts of the earth. The miner's first operation is to pierce the ground with a shaft, perpendicular, horizontal, or oblique, as suits his purpose. Through this the light enters into what was previously pitch darkness.
"And searcheth out all perfection: the stones of darkness, and the shadow of death": Rather, and searcheth out to the furthest bound the stones of thick darkness and of the shadow of death. Explores, i.e. the entire murky area within the earth, notwithstanding its fearful gloom and obscurity.
The discovery of these metals was a tremendous breakthrough for mankind. In a sense, this does away with darkness and brings the use of these metals to light. This was very much like death that awaited man, until the Light of the world came and gave the possibility of life to all who would accept Him.
Job 28:4 "The flood breaketh out from the inhabitant; [even the waters] forgotten of the foot: they are dried up, they are gone away from men."
Or, "so that there is no inhabitant"; of the mine, as the miner may be said to be, who lives there continually. And when a flood of water arises, which is a usual thing in mines, he is obliged to flee and make haste to save his life.
"Even the waters forgotten of the foot": Such as never any foot of man touched or was acquainted with, being subterraneous water, and never seen with the eye of man before. And who before knew not there were such floods underground. A like figurative expression in (Psalm 137:5).
"They are dried up, they are gone away from men": Though such a flood of waters rise apace, and flow in with great force, and threaten the miners' lives, and the ruin of their works; yet they are not discouraged. But by means of engines, pumps, buckets, and such like things, draw up the waters, and clear the mines of them. And they are gone from the workmen, who return to their work again, and go on with their mining. And so sometimes spiritual miners are interrupted by a flood of Satan's temptations, the world's persecutions, and various afflictions. But by the assistance of the spirit and grace of God, whereby a standard is lifted up against them, they get clear of them, and receive no hurt by them. But go on cheerfully in the work of the Lord (Isa. 59:19).
Where gold is found and if the people know of it, there is a flood of people coming to get some of the gold. Generally, gold is found in a very remote area where there are not many people walking. It is generally found in or near a stream of water.
Job 28:5 "[As for] the earth, out of it cometh bread: and under it is turned up as it were fire."
Man's cleverness is such that he turns the earth to various uses. By tillage of its surface he causes it to produce the staff of life, bread: and by his mining operations the under part of it is turned up as fire, or rather, as by fire.
"And under it is turned up as it were fire": Coal, which is fuel for fire; for, as in the earth are mines for gold and silver, iron and brass, out of which they are dug. Or the ore of them, so there is coal under the earth; which, when turned up, or dug, is taken for firing; or brimstone, or sulphurous matter, which is easily inflammable. And sometimes the same earth, the surface of which is covered with corn, out of which bread cometh; underneath are coal, or sulphur, and such like combustible matter. Some think precious stones are meant, which glitter and sparkle like fire (see Ezek. 28:14).
Job was speaking of the treasures of the earth in all of these verses. In this particular verse, he spoke of the very food we eat coming from the earth. There is a heat in the center of the earth. About our only chance to see that, is when a volcano erupts. Someday, I am told, the heat for people's homes could come by tapping into that heat in the center of the earth.
Job 28:6 "The stones of it [are] the place of sapphires: and it hath dust of gold."
I.e. of precious stones; the sapphire, as one of the most eminent, being put for all the rest. In some parts of the earth the sapphires are mixed with stones, and cut out of them and polished. Of this stone (see Exodus 24:10; SOS 5:14; Lam. 4:7; Ezek. 1:26).
"It hath": I.e. the earth contained in or under it.
"Dust of gold": Which is a distinct thing from that gold which is found in the mass or lump, of which (Job 28:2). Both sorts of gold being found in the earth.
Gold and diamonds many times, are found in remote areas where there had been volcanic actions. They are thought to come out of the earth in something called a pipe. When the volcano erupted, it threw diamonds and gold all over the area. They settle in beds of rivers or streams nearby.
Job 28:7 "[There is] a path which no fowl knoweth, and which the vulture's eye hath not seen:"
Or, his is a path which no bird of prey knoweth (see the Revised Version). The miner's path through the bowels of the earth is intended.
"And which the vulture's eye hath not seen": The vulture is probably the keenest sighted of birds, but it cannot even get a glimpse of the subterraneous path which the miner treads.
This could be possibly speaking of the areas of the underground mining.
Job 28:8 "The lion's whelps have not trodden it, nor the fierce lion passed by it."
Literally, the sons of the fierce: the whelps of lions, tigers, or leopards may be intended. These beasts would haunt the mountains and penetrate into natural caverns, but would never adventure themselves in the shafts and passages of miners.
"Nor the fierce lion passed by it": Rather, passed thereby (see the Revised Version).
This again, could be speaking of the underground shafts that were built to mine the gold, and silver, and precious stones. Lions are found in wild country, but they would not go down under the earth because they would be afraid of getting trapped.
Job 28:9 "He putteth forth his hand upon the rock; he overturneth the mountains by the roots."
The process described is that of tunneling and excavating, and that of making canals and lining them with stone; and in the course of such works many precious things would be discovered. The canals and cisterns were made so accurately that they retained the water, and did not even weep or trickle.
"He overturneth the mountains by the roots": Or turns them up from the roots. He roots them up, he undermines them; he turns up the earth at the roots of them, to get what is hid at the bottom, or in the bowels of them. Some understand this, and what is said in the following verses, of God, and of wonderful things done by him.
This could be speaking of the great trouble that man goes to, to get to the gold and silver, or precious metals. They will actually take the top off a mountain or drill through it, or whatever it takes to get to the precious metals or stones.
Job 28:10 "He cutteth out rivers among the rocks; and his eye seeth every precious thing."
He cuts channels to drain off the waters, which hinder his mining; and when the waters are gone, he is able to see the precious things in the earth.
In South America, the rivers are dredged for gold nuggets and diamonds. All of the last few verses were saying, is that man would go to any extent to get the wealth of the precious stones and metals. He would not overlook anything in the search for wealth. It is such a shame that man will not spend this kind of effort to find the greatest riches of all, the LORD.
Job 28:11 "He bindeth the floods from overflowing; and [the thing that is] hid bringeth he forth to light."
As the miner finds ways and means of cutting through rocks, and draining and carrying off the waters in his mine; so he makes use of other methods of restraining and keeping back the waters from coming into and overflowing his works, and even "from weeping". As in the original text; he binds them up so firmly, and stops every avenue and passage so close, that the waters cannot so much as ooze, or distil and drop as a tear from the eye.
"And the thing that is hid he bringeth forth to light": The concealed treasures; the gold and gems that are buried deep in the earth. He brings them out of their darkness, and converts them to ornament and to use. This ends the description which Job gives of the operations of mining in his time. We may remark in regard to this description. That the illustration was admirably chosen. His object was to show that true wisdom was not to be found by human science, or by mere investigation. He selects a case therefore, where man had shown the most skill and wisdom, and where he had penetrated farthest into darkness. He penetrated the earth; drove his shaft through rocks; closed up gushing fountains, and laid bare the treasures that had been buried for generations in the regions of night. Yet all this did not enable him fully to explain the operations of the divine government.
This could be speaking of man and all of the dams and such that he makes to control the rivers. I believe these statements that Job had made here were to show the limits that man would go to for earthly wealth and fame. He was comparing it to the very little effort man makes to find God.
Verses 12 and 20: These verses sum up the message of the chapter with the point that no amount of effort, even as vigorous and demanding as mining, will yield God's wisdom. It can't be valued or found in the world (verses 13-14). It can't be bought for any price (verses 15-19). The living can't find it (verse 21), and neither can the dead (verse 22; compare 26:6).
Job 28:12 "But where shall wisdom be found? and where [is] the place of understanding?"
With magnificent effect comes in this question, after the gigantic achievements of man just recounted. Notwithstanding his industry, science, and skill, he is altogether ignorant of true wisdom. Neither his knowledge nor his wealth can make him master of that; nor can he find it where he discovers so many other secret and precious things.
"Where is the place of understanding?" There is no vein for that upon the earth, as there is for gold or silver.
Wisdom is a gift from God, and understanding has to be given by the Holy Spirit of God. Solomon made the statement that wisdom was better than gold. It is the best thing a man can possess. When God granted Solomon one wish, Solomon's wish was for wisdom to lead his people. The Holy Spirit of God is our Teacher and our Guide. He opens our understanding to the things of God.
Job 28:13 "Man knoweth not the price thereof; neither is it found in the land of the living."
Its immense, its unspeakable value: nor can it be purchased with all that he hath to give for it. Neither is it found in the land of the living. It is not a thing that any part of this world affords.
"Neither is it found in the land of the living": That is, it is not found among human beings. We must look to a higher source than man for true wisdom (compare Isa. 38:11; 53:8).
Wisdom and understanding are not purchased. They are not something that a person can seek and find, as he does gold and silver. Wisdom and understanding are not physical things that can be found in the land of the living (earth). These are spiritual things that come from God.
Job 28:14 "The depth saith, It [is] not in me: and the sea saith, [It is] not with me."
The deep abysses of the ocean declare that it is not with them; and the wide reaches of the far-extending sea proclaim that it is not with them either.
You could travel the world over and go to the deepest part of the sea, and never find wisdom and understanding.
Job 28:15 "It cannot be gotten for gold, neither shall silver be weighed [for] the price thereof."
Having in general said that there is nothing in the whole compass of the terraqueous globe, nothing that is upon the surface of the earth, or in the bowels of it, or in the vast ocean, that is an equivalent price for wisdom. Job descends to particulars, and instances first in gold, that being the most valuable of metals. The word here used for it signifies "shut up", because it is first shut up in the earth, out of which it is dug. And when taken from thence, and refined, and made into coins or vessels, it is shut up among the treasures of men. The words may be more literally rendered, "gold shall not be given instead of it"; as a sufficient price, or valuable consideration for it.
"Neither shall silver be weighed for the price thereof": In former times this metal used to be delivered, in buying and selling, not by the number and value of pieces, but by weight. In rude masses and lumps, and even when coined into shekels (see Gen. 23:16).
Job 28:16 "It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire."
"Ophir" (see note on 22:24).
Job 28:17 "The gold and the crystal cannot equal it: and the exchange of it [shall not be for] jewels of fine gold."
Rather, gold and crystal. This second mention of gold (see verse 5), seems superfluous, but perhaps the patriarch is thinking of some goblet or ornament in which crystal and gold were combined together. Ornaments of this kind have been found in Phoenicia.
"And the exchange of it shall not be for jewels of fine gold": Set in fine gold; or "vessels" of it, more valuable than gold itself, being made of gold, purified, refined, and wrought by art into curious forms. And yet wisdom is so valuable as not to be exchanged for these. Mr. Broughton takes this fine gold, or gold of Phaz, to be the same with Fess in Barbary, which had its name from a heap of gold there found when its foundation was laid.
We find that not all of the money accumulated in the world, not all of the silver and gold, not even all of the precious stones of the earth can purchase wisdom and understanding. There is nothing in this life that can compare with these two precious things. God alone can give you the gift of wisdom, and only the Holy Spirit of God can quicken your understanding of spiritual things. A person who possessed these things would be rich indeed. These are not things that the world can take away. They are of God.
Job 28:18 "No mention shall be made of coral, or of pearls: for the price of wisdom [is] above rubies."
They are of no value, if compared with wisdom, nor fit to be mentioned as a price wherewith to purchase it.
"For the price of wisdom is above rubies": Or, the possession of wisdom is above (or, more than) pearls, i.e. pearls cannot acquire it or give possession of it. The meaning is scarcely that Wisdom is a more precious thing to possess than pearls.
Job 28:19 "The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold."
Not Ethiopia Abyssinia, or that which lies beyond Egypt in Africa; but Cush, as the word is, or Arabia Chusaea, the same with the country of Midian, and the parts adjacent.
"Neither shall it be valued with pure gold": That is most refined and freed from dross; they are not to be laid together as of equal value (see Job 28:16), where the same word is used.
Job continued to mention things that on this earth are valued very highly. None of this compares to the value of wisdom and understanding.
Verses 20-24: God knows the "way" to "wisdom"; to seek wisdom apart from Him is futile.
Job 28:20 "Whence then cometh wisdom? and where [is] the place of understanding?"
This is a repetition (of verse 12), with a mere variant of the verb in the first line. Job's elaborate inquiry of (verses 14-19), having given no light on the subject, the original question recurs". Where does wisdom come from?
Job had convinced them with his words that wisdom and understanding were the most valuable things they could have. Now he posed the question, where do you get wisdom and understanding? I will repeat that wisdom is a gift from God, and understanding is by the Holy Spirit of God.
Job 28:21 "Seeing it is hid from the eyes of all living, and kept close from the fowls of the air."
Man cannot see it, because it is immaterial, but he cannot even conceive of it, because its nature transcends him.
"And kept close from the fowls of the air": (compare verse 7). The sight of birds is far keener than that of man; but even birds cannot detect where wisdom is.
Physical eyes cannot see the things of God. The things of the Spirit are not discerned in the physical.
Job 28:22 "Destruction and death say, We have heard the fame thereof with our ears."
Hebrew: Abaddon and Death. Abaddon is Sheol, the realm of the dead, here personified, as also is Death (compare Rev. 1:18; 9:11, Job 26:6).
"We have heard the fame thereof": We know it only by slight and uncertain rumors. But though they cannot give an account of it themselves, yet there is a world, on which these dark regions border, where we shall see it clearly. Have patience, says death, I will fetch thee shortly to a place where even this wisdom shall be found. When the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God doth, though we know not now.
This was speaking of death of those who were never saved. They heard a glimmer of it, but it was too late.
Job 28:23 "God understandeth the way thereof, and he knoweth the place thereof."
"God understandeth the way ... knoweth the place": These are perhaps the most important thoughts in the chapter for the debates. Job and his friends have probed God's wisdom for 3 court rounds and basically have arrived nowhere near the truth. Finally, Job made the point clearly that the divine wisdom necessary to explain his suffering was inaccessible to man. Only God knew all about it because He knows everything (verse 24). True wisdom belongs to the One who is the Almighty Creator (verses 25-26). One can only know it if He declares it to him (compare Deut. 29:29).
It is not for physical man to know the wisdom of God. Only God knows perfect wisdom. He is Wisdom to the utmost. Only God can give a portion of wisdom to man.
Job 28:24 "For he looketh to the ends of the earth, [and] seeth under the whole heaven;"
His glance as creator and ruler of all extends over all, to the ends of the earth and to all that lies under the whole heavens.
"And seeth under the whole heaven": As his knowledge of earthly things is unlimited, so is his knowledge of heavenly things also. And not only of heavenly things in a material sense, as of sun, moon, stars, comets, planets, nebulae, etc., but also of causes, principles, ends, laws, and the like. Whereby both material and immaterial things are governed, ordered, and maintained in being. Of matters of this kind and character man can only say, "Such knowledge is too wonderful for me; I cannot attain unto it" (Psalm 139:6).
Verses 25-28: Creation itself is evidence of the vastness of God's wisdom (Psalm 104; Prov. 8:22-31).
Job 28:25 "To make the weight for the winds; and he weigheth the waters by measure."
His wisdom it is which sets things in such exact order, and gives them such just measures, that the wind cannot blow but in those proportions which he hath prescribed. He appoints to every wind that blows its season, its degree, its bounds, when and where, how much and how long, each shall blow. He only knows why he doth these things. He gives examples in some few of God's works, and those which seem to be most trivial and uncertain. That thereby he might more strongly imply that God doth the same in other things which are more considerable, and that he doth all things in the most exact order, weight, and measure.
"And he weigheth the waters": Namely, the rain waters, which God lays up in his storehouses, the clouds, and thence draws them forth, and sends them down upon the earth, in such times and proportions as he thinks fit.
"By measure": For liquid things are examined by measure, as other things are by weight: and here are both weight and measure, to signify with what perfect wisdom God governs the world.
Now we are aware of some of the manifestations of the wisdom of God.
Proverbs 3:19 "The LORD by wisdom hath founded the earth; by understanding hath he established the heavens."
Job 28:26 "When he made a decree for the rain, and a way for the lightning of the thunder:"
This "decree" comprises all the laws that regulate the rain, appointing its measure and its seasons as early and latter rain.
"And a way for the lightning of the thunder": God gave laws to the electric current, and prescribed the "way" that it should take in its passage from heaven to earth, or from cloud to cloud, or from earth to heaven. Everything was ruled beforehand by Infinite Wisdom.
This was speaking of the laws of nature that God established. He set limits on everything in and on the earth. The lightning, thunder, and the rain are all activated by the command of God.
Job 28:27 "Then did he see it, and declare it; he prepared it, yea, and searched it out."
His own wisdom, when he made and executed his decrees concerning rain, lightning, and thunder. He saw it in himself, and as it appeared in the works of his hands, which he looked on and approved of, and saw that all was very good. And he declared it to others, by his works of nature and providence. For they declare the glory of God, and particularly the glory of his wisdom.
"He prepared it, yea, and searched it out": This is an inversion of what seems to us the natural order, whereof there are many examples. God must first have investigated and searched out, in his own secret counsels, the entire scheme of creation. And afterwards have proceeded to the "preparation" or "establishment" of it.
God foreknew all things, even before the foundation of the world. God is all knowledge. He did not need another to advise Him. He spoke and all became. The universe is God's creation. He has the right to search it, because it belongs to Him and we belong to Him. He has the right to search us out as well.
Job 28:28 "And unto man he said, Behold, the fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding."
"Behold, the fear of the Lord, that is wisdom": Job had made the connection that the others would not. While the specific features of God's wisdom may not be revealed to us, the alpha and omega of wisdom is to revere God and avoid sin (compare Psalm 111:10; Prov. 1:7; 9:10; Eccl. 12:13-14), leaving the unanswered questions to Him in trusting submission. All we can do is trust and obey (compare Eccl. 12:13), and that is enough wisdom (this is the wisdom of Prov. 1:7 - 2:9). One may never know the reasons for life's sufferings.
This is the beautiful answer to the question that Job had asked. Fear in this sense, has to do with reverence. The wisest thing any of us can do is fear God. We have understanding, when we follow in the footsteps of Jesus and turn away from all evil. Even this understanding comes by the Holy Spirit wooing us to God.
Job Chapter 28 Questions
Verses 1-25: Job did not change his mind about his sin, but continued to deny that he had earned this pain with his iniquity. The realities of his own words (in chapter 28), had not yet fully taken over his mind, so he swung back to despair and rehearsed his life before the events of (Job 1-2), when he was so fulfilled because God was with him (verse 5). God still was with him, but it seemed as if He were gone.
Job's memory is stirred as he recalls his glorious past. He lived under the protection of God: "God preserved me" (verse 2). His family was blessed: "my children were about me" (verse 5). He was materially blessed: "the rock poured me out rivers of oil," a hyperbole for excessive prosperity (verse 6). He had the respect of his community: "the aged arose, and stood up" (verse 8). He assumed that he would live a long and prosperous life: "I shall multiply my days as the sand" (verse 18). Finally in summary, he lived "as a king" (verse 25).
Verses 29:1 - 31:40: Job's concluding monologues present a summary of his genuine righteousness and his desire for true justice to be done on his behalf.
Job 29:1 "Moreover Job continued his parable, and said,"
In this chapter, he recounts wistfully his past happiness. In his case it was indeed not without cause, though in point of fact he was then passing through a time of trial which was itself coming fast on his time of deliverance. And which was to make his name famous throughout the world and in all time. And in most similar cases we have need to bear in mind the words of Solomon (Eccl. 7:10): "Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this."
Verses 2-6: Job recalled his life before tragedy struck ("the days of my youth"). He had been a defender of the disadvantaged and had known the "secret" presence of God. Now, however, he was suffering for reasons unknown to him. (Psalm 77:10), expresses similar sentiment.
Job 29:2 "Oh that I were as [in] months past, as [in] the days [when] God preserved me;"
O that God would re-establish me in that happy condition wherein I was some time ago.
"In the days when God preserved me": From all those miseries which now I feel, and when I seemed to be a principal part of his care! You would then pay a greater regard to my words than you do now in my adversity.
In this chapter, we see Job looking back to the way things were before Satan attacked him. We must keep in mind that Job was not aware that this attack he had experienced was from Satan. We see in the verse above, that Job was aware that God had protected and blessed him in times past.
Job 29:3 "When his candle shined upon my head, [and when] by his light I walked [through] darkness;"
Compare Psalm 18:28: "For thou wilt light my candle: the Lord my God will enlighten my darkness". A "candle," or "lamp," is a general symbol in Scripture for life and prosperity. God is said to light men's candles when he blesses them and makes his countenance to shine upon them. Conversely, when he withdraws his favor he is said to put their candles out (Job 18:6; 21:17).
"And when by his light I walked through darkness": The light of God's countenance shining about a man's path enables him to walk securely even through thick darkness, i.e. through trouble and perplexity.
Job had lived in a darkened world, but the Light that God had shined on him made the area where Job was very bright. Job had fellowship with God in His Light.
Job 29:4 "As I was in the days of my youth, when the secret of God [was] upon my tabernacle;"
Literally, in the days of my autumn, by which Job probably means the days of his "ripeness" or "full manhood". Which he had reached when his calamities fell upon him.
"When the secret of God was upon my tabernacle": Or, the counsel of God. When, i.e., in my tent I held sweet counsel with God, and communed with him as friend with friend (compare Psalm 25:14). "The secret of the Lord is with them that fear him; and he will show them his covenant".
The relationship that Job had with God had been special from the time of his youth. Psalms 25:14 "The secret of the LORD [is] with them that fear him; and he will show them his covenant."
Proverbs 3:32 "For the froward [is] abomination to the LORD: but his secret [is] with the righteous."
This just meant that Job knew things about God that the secular world did not know.
Job 29:5 "When the Almighty [was] yet with me, [when] my children [were] about me;"
"When the Almighty was yet with me": Job felt abandoned by God. But God would demonstrate to Job, by addressing his criticisms that God was with him all throughout this ordeal.
Job knew that the Almighty had been with him before, and that now it appeared He was not. He had no idea why this was so however. The greatest loss to Job, besides losing his fellowship with God, was the loss of his children. He remembered back to the joyful times with his children.
Job 29:6 "When I washed my steps with butter, and the rock poured me out rivers of oil;"
"Butter ... oil": He had the richest dairy products and best olive oil in abundance.
"Steps with butter" and "rock" pouring out "rivers of oil" are poetic references suggesting the extent of the abundance and luxury in which Job had once lived.
It seemed that his entire life was running smoothly. Rocky ground generally, is not a good place to produce anything. The olive tree seems to flourish among the rocks however. This was saying that God had poured His blessings upon Job, and even the rocks produced plentiful oil for him. In a spiritual sense, Jesus is the Rock and the oil symbolizes the Holy Spirit.
Job 29:7 "When I went out to the gate through the city, [when] I prepared my seat in the street!"
"Gate ... my seat": This was a place in society reserved for city leaders. Job had been one because he was a very wealthy and powerful man.
Job 29:8 "The young men saw me, and hid themselves: and the aged arose, [and] stood up."
Out of reverence to my person and dignity, or out of a consciousness of their guilt and folly. Which they supposed I might understand either by information from others, or discover by their countenances. And for which they knew I would reprove them, and bring them to shame or other punishment.
"And the aged arose and stood up": While I either passed by them, or was present with them. So great was the veneration which they had for me, although you treat me with such contempt and scorn.
This was just saying that the old and young alike had great respect for Job. The young men hid, because they feared Job would teach them the way of righteousness. The standing up of the old men showed they respected him for his wisdom.
Job 29:9 "The princes refrained talking, and laid [their] hand on their mouth."
Either fearing that I should discern their weakness by their words; or desiring to hear my words and sentence, which they readily approved of, and fully assented to. Such an opinion had they of my wisdom, and did not think me such a foolish, erroneous, and impertinent person as you fancy or represent me to be.
"Laid their hand on their mouth": In token both of their wonder at Job's wise speeches and sentences, and of their resolution to be silent. (See Job 21:5; Prov. 30:32).
This was saying they guarded their words around Job. They actually stopped talking, so they might hear a word of wisdom from Job. It appeared that Job was a man of esteem. Possibly, he had a high rank in the community.
Job 29:10 "The nobles held their peace, and their tongue cleaved to the roof of their mouth."
The other leading men followed the example of the "princes," and equally kept silence till Job had spoken.
"And their tongue cleaved to the roof of their mouth": That is, awed by my presence, the emirs or sheiks were silent.
The nobles were as the princes, though of high rank themselves, they bowed to someone with more authority. It appears to me, that the respect that Job got was from the things he said, because everyone stopped speaking when he appeared.
Job 29:11 "When the ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me:"
Job, having described his reception by the nobles and chief men of the city, proceeds to speak of the behavior of the common people. The former were respectful and attentive, the latter rejoiced and made acclamation. Being of the class most exposed to oppression and wrong, they hailed in the patriarch a champion and a protector. They were sure of redress and justice where he was the judge.
"And when the eye saw me, it gave witness to me": The eye of the poor man lit up with joy and rejoicing as Job sat down upon the seat of judgment, thus bearing witness to his fairness, candor, and integrity.
This was speaking of the speech of Job being fair. Perhaps he was in a position as a judge. Even the poor were glad to see Job, because they knew he was no respecter of persons.
Verses 12-13: "Poor ... fatherless ... ready to perish ... widow's": All over the ancient Near Eastern world, a man's virtue was measured by his treatment of the weakest and most vulnerable members of society. If he protected and provided for this group, he was respected as being a noble man. These things, which Job had done, his accusers said he must not have done or he wouldn't be suffering (see 22:1-11).
Job 29:12 "Because I delivered the poor that cried, and the fatherless, and [him that had] none to help him."
They did not honor me for my great wealth or power, but for my impartial justice and pity to the afflicted, and courage in maintaining their cause and right against their mighty adversaries.
"None to help him": None that would own or help them, partly because they were poor, and unable to recompense them for it. And partly because their enemies were great, and likely to crush both them and their helpers; which made Job's virtue more glorious.
Job 29:13 "The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy."
Who was in danger of losing his life or estate, by the malice and tyranny of wicked men.
"Came upon me": Both he, and others for his sake, blessed me, and begged that God would bless me.
"I caused the widow's heart to sing for joy": For her great and unexpected deliverance. Widows are the common objects of injuries and oppressions, because they are generally unable to defend themselves from the violence of their oppressors, or to offend those who molest them.
It appears that Job was the champion of the poor and the widow. Job had some position of great authority, because these verses spoke of him delivering the poor and the widow.
Job 29:14 "I put on righteousness, and it clothed me: my judgment [was] as a robe and a diadem."
As a garment covers the whole body, and is worn continually all the day long. So I was constantly just in the whole course of my administrations, public and private. And I never put off this clothing, out of partiality to myself, or respect to the persons of others, as the manner of many judges is.
"My judgment was as a robe and diadem": My judgments, or decrees, were so equal and righteous, that they never brought shame and reproach upon me, but rather honor and reputation. And I looked upon them as a greater ornament than the purple robe or the diadem.
This was a statement admitting that his righteousness was not his own. He had put on the righteousness of God. That is exactly what the Christian does. We give our sins to Christ, and He clothes us with His righteousness. This judgement was also righteous, put on Job from God. This meant his judgement was righteous. Jesus not only puts His robe of righteousness on the true believer, but gives them a crown of gold. "Diadem" means head dress.
Verses 15-16: "Blind ... lame ... poor": Contrary to the accusations of the 3 friends, Job went beyond the standards of the day to care for the widow, the orphan, the poor, the disabled, and the abused.
Job 29:15 "I was eyes to the blind, and feet [was] I to the lame."
That is, instead of eyes, to instruct, direct, and assist such, as through ignorance or weakness were apt to mistake, and to be seduced or cheated by the craft and artifices of evil minded men.
"And feet was I to the lame": That is, ready to help him who was unable to help himself.
The kings had appointed people who they called their eyes and ears, to watch over the people. I believe that is what Job was saying here, but he was doing this for the blind and the lame, not for the king. Job helped them and guided them.
Job 29:16 "I [was] a father to the poor: and the cause [which] I knew not I searched out."
"I searched out": Much oppression occurred in unjust courts, and there Job protected the weak.
This was just saying that Job saw to it that they had their needs taken care of. If he even heard of someone in trouble, he searched them out, and helped them.
Job 29:17 "And I brake the jaws of the wicked, and plucked the spoil out of his teeth."
Their jaw teeth, or grinders, alluding to beasts of prey, who have such teeth, very large. The meaning may be, that Job confuted the arguments which wicked men made use of in their own defense, and against the poor. Exposed the weakness of them, and made them ineffectual to answer their purposes. Disabled tyrants and cruel oppressors from doing any further hurt and damage to the fatherless and helpless. Was an instrument in the hand of God of breaking the power, and weakening the hands of such persons, and hindering them from doing the mischief they otherwise would (see Prov. 30:14).
"And plucked the spoil out of his teeth": As David took the lamb out of the mouth of the bear and lion that came into his father's flock, and carried it off. Thus Job delivered the poor out of the hands of such monsters in nature, comparable to beasts of prey, and saved them from being utterly ruined by them, and obliged them to restore unto them what they had in an unrighteous manner taken from them.
Job was saying that he was just as tough on the wicked, as he was kind to the innocent. Many people would like to be what Job said he had been here, but they do not have the money or the power to do it. Job it appears, had both.
Verses 18-20: Job had vigorous health like a widely rooted tree enjoying fresh dew, and he had expected to live a long life with his family ("nest").
Job 29:18 "Then I said, I shall die in my nest, and I shall multiply [my] days as the sand."
The "nest" metaphor conveys Job's once-held belief that he would die a satisfied old man, surrounded by children and grandchildren.
Job had felt that he would live and die at home with the blessings of God abounding upon him.
Job 29:19 "My root [was] spread out by the waters, and the dew lay all night upon my branch."
I was like a tree, whose root, spreading out itself by the waters, receives continual moisture and nourishment from the earth, so that it is in no danger of withering. And, being deeply fixed in the ground, is kept firm, so that it is in no danger of being overturned.
"And the dew lay all night upon my branches": I was watered by the divine favor and influence from above, as well as nourished from the earth beneath, and consequently prospered in soul as well as body. And was enriched with spiritual as well as temporal blessings. Let none think to support their prosperity or comfort with what they draw from the earth, without that blessing which is derived from heaven.
This is what happens to make a very strong tree. The roots spread and go deep. It would take a tremendous wind to topple that tree. That was what Satan had done to Job. He sent the strongest attack that God would allow him to. Job was so grounded in God, he would not be moved.
Job 29:20 "My glory [was] fresh in me, and my bow was renewed in my hand."
I.e. "my glory remained fresh". Received no tarnish, continued as bright as it had been at the first.
"And my bow was renewed in my hand": My strength did not fail. When it seemed on the point of failing, it was secretly and mysteriously "renewed."
"His glory being fresh in him" means that God renewed it every day. His light shined brighter every day. It seemed Job was prepared for anything.
In verses 21-25 Job reminded his friends that there had been a day when none rejected his insights. He was the one sought for counsel.
Verses 21-23: In his prime, Job was so respected that no one would say anything after him because his wisdom was so complete.
Job 29:21 "Unto me [men] gave ear, and waited, and kept silence at my counsel."
When I spake all men gave me the greatest attention, and my word was a law to them. "And waited and kept silence": Expecting till I spake, and silently listening to my counsel, which they were confident would be wise, and just, and good, and preferring it to their own judgment.
Job had become well known in his land for being a wise counselor. It appears that people listened when he talked. They knew his relationship with God.
Job 29:22 "After my words they spake not again; and my speech dropped upon them."
When Job had spoken, the debate commonly came to an end. It was felt that all had been said, and that further remark would be superfluous.
"And my speech dropped upon them": (Compare Deut. 32:2, "My doctrine shall drop as the rain, my speech shall distil as the dew"). The silent, penetrating influence of wise counsel is glanced at.
This was saying after Job gave them advice, they did not talk back. Job's words settled the matter.
Job 29:23 "And they waited for me as for the rain; and they opened their mouth wide [as] for the latter rain."
I.e. "they were as eager to hear me speak as the parched ground is to receive the winter rain, which it expects and waits for and absorbs greedily."
"And they opened their mouth wide as for the latter rain": They drank in my discourse as the spring vegetation drinks in the spring showers, known in the East generally as "the latter rains."
In that part of the world, the ground got very parched. The parched ground was very eager for the rain to come to give relief. The opening the mouth was like the vegetation drinking in all of the moisture they could. In the case of Job here, the people anxiously awaited what he said. They drank in his message and took it to heart. When you hear a good sermon today, you might say I drank in every word of it. That is what this was saying.
Job 29:24 "[If] I laughed on them, they believed [it] not; and the light of my countenance they cast not down."
"Laughed": This is likely a reference to saying something facetiously or jokingly. Job's word was so respected that they didn't believe his humor was humor, but took it seriously.
They never once thought that Job was making fun of them. They received what he said as being said in love. They never refused his counsel or made him feel badly either.
Job 29:25 "I chose out their way, and sat chief, and dwelt as a king in the army, as one [that] comforteth the mourners."
"As a king": Job was not a king but some sort of high local official such as a mayor. Mayors, called "hazannu" in Job's day, performed all of the activities Job claimed in the previous section.
Although Job used the words "chief" and "king", he had not led as an oppressive tyrant but as a compassionate leader.
Job guided their way as a leader of an army would. The army that Job led was an army of believers under his command. He actually determined what direction his nation would go. They looked to him for comfort, as well as advice, and got it when it was needed.
Job Chapter 29 Questions
Verses 1-15: Turning from wistful reflection of an exalted past, Job laments his present status. He is so low that he is mocked by the children from the lowest rung of society and disrespected by outcasts.
Verses 1-31: Job moved from the recollection of good days in the past (chapter 29), to lament his present losses.
Job 30:1 "But now [they that are] younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock."
"But now" introduces the contrast of his present suffering with the glory just described (in chapter 29). Now he is insulted and ridiculed by the same derelicts he earlier helped. "They abhor me" (verse 10). Now he suffers internally, both physically and psychologically: "the days of affliction have taken hold" (verse 16). God Himself has persecuted him? "He hath cast me into the mire" (verse 19).
Whom both universal custom and the light of nature taught to reverence their elders and betters.
"Have me in derision"; make me the object of their contempt and scoffs: thus my glory is turned into shame.
"I would have disdained": Or rather, I might have disdained, i.e. whose condition was so mean and vile. That in the opinion and according to the custom of the world they were unworthy of such an employment.
"To have set with the dogs of my flock": To be my shepherds, and the companions of my dogs which watch my flocks. Dogs are everywhere mentioned with contempt, as filthy, unprofitable, and accursed creatures (2 Sam. 16:9; 2 Kings 8:13; Phil. 3:2; Rev. 22:15).
In the last lesson, we saw a description of the life of Job before Satan attacked him. Now in this lesson, we see the depths to which he had fallen. Job was disgraced in front of the young people and the people of low character.
Verses 2-8: Job described these mockers as dissipated vagabonds who, because of their uselessness and wickedness, were not welcome in society, so were driven out of the land. These base men had made Job the object of their sordid entertainment (verses 9-15).
Job 30:2 "Yea, whereto [might] the strength of their hands [profit] me, in whom old age was perished?"
For though they were strong, lusty, hale men, able to do business, yet their strength was to sit still and fold their hands in their bosoms, so that their strength was of no profit or avail to themselves or others. They were so slothful and lazy, that Job could not employ them in any business of his to any advantage to himself. And this may be one reason, among others, why he disdained to set them with the dogs of his flock to keep it. For the fathers seem to be intended all along to (Job 30:8). Though it matters not much to which of them the words are applied, since they were like father like son.
"In whom old age was perished?" Who did not arrive to old age, but were soon consumed by their lusts, or cut off for their sins. And so the strength and labor of their hands, had they been employed, would have been of little worth. Because the time of their continuance in service would have been short, especially being idle and slothful. Some understand it of a lively and vigorous old age, such as was in Moses; but this being not in them, they were unfit for business (see Job 5:26). Or they had not the endowments of old age, the experience, wisdom, and prudence of ancient persons, to contrive, conduct, and manage affairs. Or direct in the management of them, which would make up for lack of strength and labor.
The people, who had come to help Job were no help at all. They needed help themselves. It appears his help was from feeble people. Perhaps they were not just feeble in age, but in ability to help.
Job 30:3 "For want and famine [they were] solitary; fleeing into the wilderness in former time desolate and waste."
Rather through famine and want they were reduced to the utmost extremity, and were as destitute of food as a rock, or hard flint, from whence nothing is to be had, as the word signifies (see Job 3:7).
Fleeing into the wilderness; rather, gnawing the wilderness. I.e. feeding on such dry and sapless roots and fruits as the wilderness produces. In former time desolate and waste; or, on the eve of desolation.
People who were starving to death did not have the energy to speak. They sat alone until they were gone. They had gone into the wilderness to eat roots, or any berries they might find there. Job had helped the desolate people before, but was now desolate himself.
Job 30:4 "Who cut up mallows by the bushes, and juniper roots [for] their meat."
Or, bitter herbs, as the word seems to import, which shows their extreme necessity. By the bushes: Or, by the shrubs, nigh unto which they grew. Or, with the bark of trees, as the Vulgate Latin renders it.
"And juniper-roots": Possibly the word may signify some other plant, for the Hebrews themselves are at a loss for the signification of the names of plants.
These mallows show the extremity of their need. These plants were bitter to the taste, but had some nourishment in them. They had no choice but to eat them if they wanted to live.
Job 30:5 "They were driven forth from among [men], (they cried after them as [after] a thief;)"
From towns and cities, and all civil society, as unfit to be among them. Not for any good, it may be observed, but for crimes that they had done, like our felons, and transported persons.
"They cried after them as after a thief": As they were driven and run along, the people called after them, saying, there goes a thief. Which they said by way of abhorrence of them, and for the shame of them, and that all might be warned and cautioned against them. And, generally speaking, such as are idle and slothful, and thereby become miserable, are pilferers and thieves.
This shows the complete helplessness of a tribe of people who must listen to the people who own the land. They were desolate with nowhere to go. They were driven from place to place, as a thief would be.
Job 30:6 "To dwell in the cliffs of the valleys, [in] caves of the earth, and [in] the rocks."
Or "brooks", in such hollow places as were made by floods and streams of waters.
"In caves of the earth, and in the rocks": Where they betook themselves for fear of men, and through shame, being naked and miserable not fit to be seen. Job has respect to the Horites and when I read of this, my mind goes to David who dwelled in the cliffs and caves, when he was running from Saul. He dwelt in these secret places to keep Saul from killing him, but he dwelt there also, to keep his men from killing Saul. The places mentioned were hiding places for those on the run.
Job 30:7 "Among the bushes they brayed; under the nettles they were gathered together."
The sounds which came from their mouths sounded to Job less like articulate speech than like the braying of asses. Compare what Herodotus says of his Troglodytes: "Their language is unlike that of any other people; it sounds like the screeching of bats."
"Under the nettles": Or, wild vetches.
"They were gathered together": Rather, huddled together.
They huddled together for safety. Their speech was so unintelligible that they sounded like asses braying.
Job 30:8 "[They were] children of fools, yea, children of base men: they were viler than the earth."
The physical degeneracy whereof Job has been speaking is accompanied in most instances by extreme mental incapacity. Some of the degraded races cannot count beyond four or five; others have not more than two or three hundred words in their vocabulary. They are all of low intellect, though occasionally extremely artful and cunning.
"Yea, children of base men": Literally, children of no name. Their race had never made for itself any name, but was unknown and insignificant.
"They were viler than the earth": Rather, they were scourged out of the land. This must not be understood literally. It is a rhetorical repetition of what had been already said (in verse 5). The expression may be compared with the tale in Herodotus, that when the Scythian slaves rebelled and took up arms, the Scythians scourged them into subjection.
These were some of the people with the very worst character of anyone that Job had ever known. They were not only evil themselves, but their fathers before them had been evil as well.
Job 30:9 "And now am I their song, yea, I am their byword."
"I am their byword': Job was the object of their jeering, whereas in former days he would not hire their fathers to tend his animals like sheepdogs (30:1).
Job 30:10 "They abhor me, they flee far from me, and spare not to spit in my face."
In contempt of my person, and loathing of my sores.
"Spare not to spit in my face": Not literally, for they kept far from him, as he now said. But figuratively, i.e. they use all manner of contemptuous and reproachful expressions and carriages towards me, not only behind my back, but even to my face.
Even these people, who were of the vilest in the earth, had begun to ridicule Job. They had no respect at all for him, and even spit in his face to show their disgust of him. They thought of Job as someone even viler than they were themselves. There are many types and shadows of Job as Christ here. They spit on Jesus. They reviled Him and hated Him as well. Job was in very good company.
Job 30:11 "Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me."
Better, his: I.e. "God hath loosed the cord of his bow and they have cast off all restraint before me."
"Afflicted me": When they perceived that God, who had been my faithful friend, and constant defender, had forsaken me, and was become mine enemy, they presently took this advantage of showing their malice against me.
"They have also let loose the bridle": They cast off all former restraints of law, or humanity, or modesty, and gave themselves full liberty to speak or act what they pleased against me.
"Before me": They dare now do those things before mine eyes, which formerly they trembled lest they should come to my ears.
He, in the verse above, is speaking of God. Job still believed that this terrible attack upon him had come from God. I guess in a sense it did. He allowed Satan to do this to Job as a test to see if Job would remain loyal to God through it all. The enemies of Job had freedom to attack Job too.
Job 30:12 "Upon [my] right [hand] rise the youth; they push away my feet, and they raise up against me the ways of their destruction."
The place of adversaries or accusers in courts of justice (Psalm 109:6; Zech. 3:1). Or this may be observed to show their boldness and contempt of him, in that they dared to place themselves on his right hand.
"Rise the youth": Hebrew, young striplings. Those who formerly hid themselves from my presence (Job 29:8), now rise up, in the way of contempt and opposition, or to accuse and reproach me.
"They push away my feet": Either,
(1) Properly, they trip up my heels; or
(2) Metaphorically, they endeavor utterly to overthrow my goings, and to cast me down to the ground.
"And they raise up against me the ways of their destruction": That is, causeways or banks, alluding to soldiers who cast up banks against the city which they besiege. The meaning is, they prepare, contrive, and use several methods to destroy me.
This was speaking of a group of youth who had gathered like a gang and taunted Job. They tried to trip him when he walked by them, and they put obstacles in his path that took great pain to go around. They showed no respect at all for Job. He was the laughing stock of the town.
Job 30:13 "They mar my path, they set forward my calamity, they have no helper."
Hindered him in the exercise of religious duties. Would not suffer him to attend the ways and worship of God, or to walk in the paths of holiness and righteousness. Or they reproached his holy walk and conversation, and treated it with contempt, and triumphed over religion and godliness.
"They set forward my calamity": Added affliction to affliction, increased his troubles by their reproaches and slander, and were pleased with it, as if it was profitable as well as pleasurable to them (see Zech. 1:15).
"They have no helper": Either no person of note to join them, and, to abet, assist, and encourage them. Or they needed none, being forward enough of themselves to give him all the distress and disturbance they could, and he being so weak and unable to resist them. Nor there is "no helper against them"; none to take Job's part against them, and deliver him out of their hands (see Eccl. 4:1).
These gangs of young men, who were no more than delinquents themselves, tried to stop Job in every step he took. They had no authority to do this. They were just trouble makers.
Job 30:14 "They came [upon me] as a wide breaking in [of waters]: in the desolation they rolled themselves [upon me]."
As fiercely and violently as a river doth when a great breach is made in the bank which kept it in. As at a wide breach, as a besieging army, having made a breach in the walls of the city, do suddenly and forcibly rush into it. The word waters, the reader will observe, is not in the Hebrew.
"In the desolation they rolled themselves upon me": As the waters or soldiers come tumbling in at the breach, they poured themselves upon me, that they might utterly destroy and make me desolate.
This was speaking of a mighty force of water, as when a dam breaks. It appears when no one was looking, they actually attacked Job physically.
Job 30:15 "Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud."
Many terrible things from God, who sets himself against me, and in some sort joins his forces with these miscreants, are directed against me, to whom they seem not to belong, as being the portion of wicked men.
"They pursue my soul": Hebrew, nedibathi, my principal, or excellent one. That is, my soul, which is properly so called, as being the chief part of man. And which was the proper seat and object of divine terrors, as his body was of his outward pains and ulcers.
"As the wind": That is, speedily, vehemently, and irresistibly.
"And my welfare": All the happiness and comfort of my life.
"Passeth away as a cloud": Which is quickly dissolved into rain, or dissipated by the sun, or driven away with the wind.
All of this terrible treatment by these gangs of young boys, coupled with the shame and disgrace that Job was feeling, had him terrified. It seems that no one was interested in the welfare of Job.
Verses 16-31: As Job proceeded to blame God, he claimed to be the victim of a divine mugging. His health was gone, and he had been "cast" aside (Psalm 22:14).
Job's life ebbed away, suffering gripped him, his bones ached, gnawing pain never relented, his skin was changed (verse 30), and he was reduced to mud, dust, and ashes.
Job 30:16 "And now my soul is poured out upon me; the days of affliction have taken hold upon me."
Compare Psalm 42:4. My very soul seems to be gone out of me. "I faint and swoon away, because of my fears".
"The days of affliction have taken hold upon me": All my prosperity is gone, and I am come to "the days of affliction", and, as it were, possess me.
This was just saying that the afflictions of Job had been so great, that he had lost his will to live. His affliction was so great that he could think of nothing else.
Job 30:17 "My bones are pierced in me in the night season: and my sinews take no rest."
Such was the force of his disease that it pierced and penetrated even into his bones, and the marrow of them. And such the pain that he endured in the muscles and tendons about them, and especially in the joints of them, that it was as if all his bones were piercing and breaking to pieces.
"In the night season": When others do, and should, receive some rest and refreshment.
"And my sinews take no rest": See the word here rendered sinews. The word literally means gnawers, and hence, the teeth. The idea is, that every part of the body was diseased and filled with pain.
In the particular disease that many believed that Job had here, the pain in the joints and in the bones was almost unbearable at night. This was not just a skin disease.
Job 30:18 "By the great force [of my disease] is my garment changed: it bindeth me about as the collar of my coat."
My disease is so strong and prevalent, that it breaks forth everywhere in my body, in such plenty of purulent and filthy matter, that it infects and discolors my very garments.
"My garment is changed": In both these translations the words, of disease, and of God, are not in the Hebrew text, but are supplied by the translators. But the words are by some not untruly nor unfittingly rendered thus, without any supplement. With great force my garment is changed; for so this verb is used (1 Kings 22:30). So the sense is, I cannot shift or put off my garment without great strength and difficulty. The reason whereof is rendered in the following words:
"It bindeth me about": It cleaves fast to me, being glued by that filthy matter issuing from my sores.
"As the collar of my coat": As my collar girds in and cleaves to my neck. He alludes to the fashion of the Eastern outward garments, which were seamless, and all of a piece, and had a straight mouth at the top, which was brought over the head, and contracted and fastened close about the neck.
His garments were changed because of the discharge these sores gave off. He had changed often. Even at that, the clothes clung to these sores. The mention of the collar of a coat being tight meant that these disease soaked clothes clung to his body very tightly.
Job 30:19 "He hath cast me into the mire, and I am become like dust and ashes."
"He": (I.e. God).
"Hath cast me into the mire": "The mire" here is the lowest depth of misery and degradation (compare Psalm 40:2; 69:2, 14). Job feels himself cast into it by God, but nevertheless does not forsake him nor cease to call upon him (verses 20-23).
"And I am become like dust and ashes": I.e. unclean, impure, offensive to my fellow men, an object of dislike and disdain.
Job believed that God had discarded him. He sat in ashes and prayed.
Job 30:20 "I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me [not]."
This caused the most suffering of all, what seemed to be the cruel silence of God (verse 21).
Job said that whether he was sitting in the ashes or standing up, God did not hear his prayer. Job knew that his only help was through the LORD. He cried to God, but seemed to get no answers.
Job 30:21 "Thou art become cruel to me: with thy strong hand thou opposest thyself against me."
Literally, thou art turned to be cruel to me. In other words, "Thou art changed to me, and art become cruel to me." Job never forgets that for long years God was gracious and kind to him, "made him and fashioned him together round about," "clothed him with skin and flesh, and fenced him with bones and sinews," "granted him life and favor, and by his visitation preserved his spirit" (Job 10:9-12).
"Thou opposest thyself against me": Thy power wherewith I hoped and expected that thou wouldst have supported me under my troubles thou uses against me.
What was happening to Job was a cruel thing. What made it even crueler was that he believed God was doing this. He could not understand why this was happening. It was as if the hand of God was against him.
Job 30:22 "Thou liftest me up to the wind; thou causest me to ride [upon it], and dissolvest my substance."
I.e. thou makes me to be storm-tossed. I am as it were a straw caught up by a whirlwind, and borne hither and thither in the wide regions of space, unknowing whither I go. I am treated as I have described the wicked man to be treated (Job 27:20-21).
"And dissolvest my substance": By which my body is almost consumed, and my heart is melted within me.
The very thing that Job had said would happen to the wicked man had happened to him. Job knew that he was not wicked. He felt that God had tossed him into the air as a fallen leaf would be, and blown who knows where. All of the wonderful things that God had given him had vanished away.
Job 30:23 "For I know [that] thou wilt bring me [to] death, and [to] the house appointed for all living."
I see nothing will satisfy thee but my death, which thou art bringing upon me in a lingering and dismal manner.
"To the house appointed for all living": To the grave, to which all living men are coming and hastening.
Job was aware that it was God who controlled how long a person lived and where they went after death of the body. He was making the statement that all men, good and evil, die. The body of flesh was not made to live forever.
Verses 24-26: This seems to be saying that God must have some sympathy, if Job has (verse 25), so as not to destroy altogether what is already ruined. Job thought that and reached out for help in his misery and received only evil (verse 26).
"Job 30:24 "Howbeit he will not stretch out [his] hand to the grave, though they cry in his destruction."
This is a very obscure verse. Some render it, "Surely against a ruinous heap he will not put forth his hand. Though it be in his destruction one may utter a cry because of these things." Others, understanding the word rendered "ruinous heap" otherwise, render "Howbeit, God will not put forth His hand to bring man to death and the grave when there is earnest prayer for them. Nor even when in calamity proceeding from Him there is a loud cry for them:" That is to say, "I know that Thou wilt dissolve and destroy me, and bring me to the grave, though Thou wilt not do so when I pray unto Thee to release me by death from my sufferings. Thou wilt surely do so, but not in my time or according to my will, but only in Thine own appointed time, and as Thou seest fit."
"Though they cry in his destruction": In the destruction brought on them by death": That is, though most men cry out and are affrighted while they are dying. While the body is sinking into destruction, yet I desire it: I have nothing to fear therein, since I know that my Redeemer liveth.
This is an unusual Scripture. I believe that even though they cried over the destruction of the body, God would not stop death from coming.
Job 30:25 "Did not I weep for him that was in trouble? was [not] my soul grieved for the poor?"
Have I now judgment without mercy, because I afforded no mercy or pity to others in misery? No; my conscience acquits me from this inhumanity. I did mourn over others in their misery.
"Was not my soul grieved for the poor?" The negative particle not, which is not in the Hebrew, seems to be here improperly supplied. The sense will be stronger and more emphatical to understand the second part of the verse as containing an answer to the first. And to render it, My soul was grieved for the poor. That is, I not only wept, but my very soul was grieved for them. Yea, even for those who were so necessitous as to be incapable of requiting my kindness in case of their recovery from affliction.
Job had wept for the poor, and God had heard. Job had been a compassionate man.
Job 30:26 "When I looked for good, then evil came [unto me]: and when I waited for light, there came darkness."
Job was "looking for good," expecting fully the continuance of his great wealth and prosperity, when the sudden shock of calamity fell upon him it was wholly unexpected, and therefore the harder to bear.
"And when I waited for light, there came darkness": This may refer to periods, after his calamities began, when he had hopes that his prayers would be answered, and a rest or pause, an interval of repose, be granted him (Job 9:34; 10:20).
Job thought he knew God. He looked for nothing but good from God. He was not expecting calamity. He daily walked in the Light of God that the Word of God teaches, and darkness came to him unexpectedly. He was not aware of the conversation that had gone on in heaven between God and Satan. Job was having difficulty understanding why all of this had happened.
Job 30:27 "My bowels boiled, and rested not: the days of affliction prevented me."
All contained within him, his heart, lungs, and liver, in a literal sense, through a violent fever burning within him. Or figuratively, being under great distress and trouble, by reason of his afflictions, outward and inward (see Jer. 4:19).
"The days of affliction prevented me": Came sooner upon him than he thought. He did not expect the evil days to come, and the years draw nigh in which he should have no pleasure, until he was more advanced in years, and the time of his dissolution was at hand. They came at once, and unawares upon him, when he looked not for them.
Job had been living in divine health, and this terrible disease came upon him. He got no sleep or rest day or night. The pain from the disease made him feel as if there was a fire within him that would not be quenched.
Job 30:28 "I went mourning without the sun: I stood up, [and] I cried in the congregation."
Rather, I go mourning without the sun; or, according to some, "blackened, but not by the sun." Meaning by his disease.
"I stood up, and I cried in the congregation": I.e., not merely in secret, but in the face of all men.
Job put on the clothes of mourning, he fasted and he sat in ashes and threw them upon his head. He even cried aloud in the congregation, without any answer from God.
Job 30:29 "I am a brother to dragons, and a companion to owls."
The verse expands the words "I cry" (in Job 30:28).
I am a brother to the dragons (jackals), and a companion to the owls (ostriches). The mournful howl of the jackals is elsewhere referred to (Micah 1:8); the ostrich also sends forth a weird, melancholy cry, particularly by night; hence in (Job 39:13), the female ostrich receives the name of "wailer."
Dragons are associated with the evil ones. Owls are settled in desolate places. His cry was loud and shrill. Perhaps, it was speaking of the crying out of Job.
"Job 30:30 "My skin is black upon me, and my bones are burned with heat."
"My skin ... my bones": Job was describing the effect of his disease (see 2:7).
Job described his skin as "black," likely indicating that his skin was dark and peeling. He felt abandoned by God and hopeless, and his physical condition amplified this perception (Psalm 102:3; Lam. 4:8).
At the very beginning of his sorrows, he sat for seven days out in the heat in a bed of ashes. This burning in the bones was possibly pain wracking him from within. He probably was running a pretty high temperature as well.
Job 30:31 "My harp also is [turned] to mourning, and my organ into the voice of them that weep."
The result of all is that Job's harp is laid aside, either literally or figuratively. Its music is replaced by the sound of mourning (see verses 28-29). And my organ (or rather, my pipe), into the voice of them that weep. The pipe also is no longer sounded in his presence; he hears only the voice of weeping and lamentation. Thus, appropriately ends the long dirge in which he has bewailed his miserable fare.
Job had rejoiced greatly in the LORD before this calamity came upon him. He had played his harp and sang songs of praise and worship before this attack upon him. Now he had lain the harp down and began moaning instead. His moaning was accompanied with weeping. The voice that had sung such high praises to God, now could do nothing but moan and cry.
Job Chapter 30 Questions
As Job became more forceful in his pursuit of being cleared of false accusations, he intensified the claim that he was innocent, comparatively speaking, and demanded justice. In situations where an individual was innocent, he would attest to it by taking an oath before the king or a deity. This procedure found among Job's neighboring nations was often protocol for court procedures. The repeated "If ... let" statements amount to the terms of the oath: "If" tells what Job might have done wrong; "let" describes a curse which could result. He accepted the curses (the "let" statements throughout the chapter), if he deserved them. This represented Job's last attempt to defend himself before both God and man. In terms of purity (verse 1), sin in general (verses 2-3), truth (verse 5), covetousness (verse 7), marital faithfulness (verse 9), equity (verse 13), compassion (verses 16-21); materialism (verses 24-25), false religion (verses 26-27), love for enemies and strangers (verses 29-32), secret sin (verses 33-34), and business relations (verses 38-40). Job had no pattern of sin. He asked God to answer him (verse 35), and to explain why he suffered. Finally, he appeals to God to be the judge: if what he has claimed for himself is not true, let God pronounce the consequences (verses 35-40).
Job 31:1 "I made a covenant with mine eyes; why then should I think upon a maid?"
"I made a covenant with mine eyes": He spoke here of purity toward women (Prov. 6:25; Matt. 5:28).
Much temptation begins with gazing intensely at something you desire (Psalm 119:37; 1 John 2:16). Job's covenant" commitment to refrain from lustful desire reveals his refusal to consider adultery or the acquisition of other women as part of a harem (31:9-12). He was aware that adultery can be committed with the heart as well as with the body (Matt. 5:27-28).
Job had made a covenant with himself never to look upon a woman with lust in his eyes. It appears from all accounts, that Job was a faithful husband to his wife. He was not an adulterer. This was something he had promised himself.
Verses 2-4: Though Job protested the accusations and logic of his friends, these words strongly suggest he actually held to the retribution principle as much as they did (Prov. 5:21).
Job 31:2 "For what portion of God [is there] from above? And [what] inheritance of the Almighty from on high?"
For what portion of God is there from above? The meaning seems to be, "For what portion in God would there be to me from above, if I were so to act?" I.e. if I were secretly to nurse and indulge my lusts. Impurity, perhaps, more than any other sin, cuts off fellowship with God, who is "of purer eyes than to behold iniquity" (Hab. 1:13).
"And what inheritance of the Almighty from on high!" What should I inherit, i.e. what should I receive, from on high, if I were so sinful? The next verse gives the answer.
Job was saying that there would have been no inheritance from God if he had been such a man. One of the worst sins in God's sight, is adultery. Job was proclaiming his innocence. Had he committed such a sin, he would not have expected God to bless him.
Job 31:3 "[Is] not destruction to the wicked? and a strange [punishment] to the workers of iniquity?"
It is even to such wicked men, who live in the sin of fornication, and make it their business to ensnare and corrupt virgins. And which is another reason why Job was careful to avoid that sin. Wickedness of every sort is the cause of destruction. Destruction and misery are in the ways of wicked men. And their wicked ways lead unto it, and issue in it. Even destruction of soul and body in hell, which is swift and sudden, and will be everlasting. This is laid up for wicked men among the treasures of God's wrath, and they are reserved that, and there is no way of deliverance from it but by Christ.
"And a strange punishment to the workers of iniquity": The iniquity of fornication and whoredom (Prov. 30:20); who make it their business to commit it, and live in a continued course of uncleanness and other sins. A punishment, something strange, unusual, and uncommon, as the filthy venereal disease in this world, and everlasting burnings in another. Or "alienation", a state of estrangement and banishment from the presence of God and Christ, and from the society of the saints, for all eternity (see Matt. 25:46).
The inheritance of the wicked was destruction of body, soul, and spirit. Those who sinned could expect the punishment from God that they deserved. This was the reason that Job did not understand the punishment that had come to him. He had not sinned as a wicked man.
Job 31:4 "Doth not he see my ways, and count all my steps?"
That is, God, who is above, and the Almighty that dwells on high. He looks down from heaven, and beholds all the ways and works, the steps and motions, of the children of men. There is no darkness where the workers of iniquity can hide themselves. The fornicator and adulterer choose the night season for the commission of their sin, fancying no eye sees them; but they cannot escape the eye of God, who is omniscient.
Job knew that nothing good or bad escaped the eyes of the LORD. God knew that Job was a man after His own heart. The statement above was in the form of a question. It is as if Job was saying, "Since he knows my every step, why am I being punished"?
Job 31:5 "If I have walked with vanity, or if my foot hath hasted to deceit;"
Conversed in the world, or dealt with men, with lying, falsehood, or hypocrisy, as the word vanity is often used.
"Or if my foot hath hasted to deceit": If, when I had an opportunity of enriching myself by wronging others, I have readily and greedily complied with it.
Verses 6-40: Job understood that God weighs on an honest set of scales, and if he was guilty of any wrongdoing, he was willing to face the consequences. He would even let another man sleep with his "wife" if he himself were guilty of adultery.
Job 31:6 "Let me be weighed in an even balance that God may know mine integrity."
I desire nothing more than to have my heart and life weighed in just balances, and searched out by the all-seeing God.
"That God may know": Or, and he will know (upon search he will find out: which is spoken of God after the manner of men).
"Mine integrity": So this is an appeal to God to be witness of his sincerity.
Job was asking to be weighed in the balance by God. If he had committed some sin that he was unaware of, the balance would still tip in his favor for all of the good he had done.
Job 31:7 "If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;"
If; i.e., I have at any time knowingly and voluntarily departed from the way of thy commandments, as made known to me either by godly men, or by thy law written in my heart. Then let the consequences follow that are mentioned in the next verse. Or if:
"Mine heart hath walked after mine eyes": And if consequently any blot hath cleaved to mine hands; i.e. if I have been guilty of any plain act of sin. It is to be remembered that Job has the testimony of God himself to the fact that he was "a perfect and an upright man, one that feared God, and eschewed evil (Job 2:3).
"And if any blot hath cleaved to mine hands": Any unjust gain. If I have had or have in my hands, or possession, any goods, gotten from others by fraud or violence, which would be a great scandal and a blot to my reputation.
Job 31:8 "[Then] let me sow, and let another eat; yea, let my offspring be rooted out."
Let strangers enjoy the fruit of my labors, according to God's curse (Lev. 26:16; Deut. 28:30).
"Yea, lot my offspring be rooted out": Rather, my produce, or the produce of my field (see the Revised Version).
Job was willing for God to test him and see if he had done any of these evil things. If he had done those things, he was willing to pay the penalty for the sin he committed. He wanted God to examine him and see where he had failed. Job said if I have lusted with mine eyes, then let me grow a crop and others eat it to punish me. He would even have been willing for his children to be disinherited and run off the land, if he had committed the sin of lust.
Job 31:9 "If mine heart have been deceived by a woman, or [if] I have laid wait at my neighbor's door;"
Rather, enticed, or allured unto a woman. If, that is, I have suffered myself at any time to be enticed by the wiles of a "strange woman" (Prov. 5:3; 6:24), and have so far yielded as to go after her.
"And if I have laid wait at my neighbor's door": Watching for an opportunity to enter unseen, while the goodman is away (Prov. 7:19). Job is not speaking of what he has done, but of what men may suspect him of having done.
Job 31:10 "[Then] let my wife grind unto another, and let others bow down upon her."
I.e. "let the wife of my bosom be brought so low as to be compelled to do the servile work of grinding the corn in the household of another woman." The condition of the female slaves who ground the corn was regarded as the lowest point in domestic slavery (see Exodus 11:5; Isa. 47:2).
"And let others bow down upon her. Let them, i.e., claim the master's right, and reduce her to extreme degradation. Another modest expression of a filthy action; whereby the Holy Ghost gives us a pattern and a precept to avoid not only unclean actions, but also all immodest expressions.
Job said if he had been deceived by a woman or had coveted anything that belonged to his neighbor, he would let another have his wife. Job knew that he had never gone in to a strange woman. He knew he had never coveted anything that belonged to another.
Job 31:11 "For this [is] a heinous crime; yea, it [is] an iniquity [to be punished by] the judges."
Namely, adultery, whether committed by choice and design, or by the solicitation of a woman. Yea, it is an iniquity to be punished.
"Hebrew, an iniquity of the judge": Which it belongs to them to take cognizance of, and to punish, even with death. And that not only by the Law of Moses, but even by the law of nature, as appears from the known laws and customs of the heathen nations.
Job 31:12 "For it [is] a fire [that] consumeth to destruction, and would root out all mine increase."
It is a thing which brings down the wrath of God upon a man, so that "a fire is kindled in his anger, which shall burn unto the lowest hell" (Deut. 32:22). Compare the sentence on David for his great transgression (2 Sam. 12:9-12).
"And would root out all mine increase": I.e. "would destroy all my estate;" either by leading me to waste my substance upon my companion in sin, or by bringing down God's judgments upon me to my temporal ruin.
To lust for any woman except his own wife, Job said would be a terrible crime. He knew that kind of sin burned within a person, until it totally destroyed him. Job was being accused of this sort of thing, but he knew he was innocent and he knew God knew he was innocent also.
Verses 13-15: "Did not he that made me in the womb make him?" Is a statement of fundamental human equality. Job presented an impartial and just managerial record. He said he had not mistreated any of his employees because he knew he answered to the Maker of all (Prov. 14:31; 22:2).
Job 31:13 "If I did despise the cause of my manservant or of my maidservant, when they contended with me;"
If I used my power over him to overthrow him or his just rights. And seeing it is known that I was so just and kind to them, over whom I had such unlimited power, it is not probable that I should be guilty of such cruelty to others, as you impute to me.
"When they contended with me": Either for imposing heavier burdens than they could bear; or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently and indifferently, and did them right even against myself, if by any misinformation or passion I had done them any injury.
Job 31:14 "What then shall I do when God riseth up? and when he visiteth, what shall I answer him?"
Job regards God as the Avenger and Champion of all the oppressed. If he had been harsh and cruel to his dependents, he would have provoked God's anger, and God would assuredly "rise up" one day to punish. What then, could he (Job), do? What but submit in silence? When he visits, what shall I answer him? There could be no valid defense. The slave was still a man, a brother; God's creature, equally with his master.
Job had compassion on the poor and on his servants as well. He had never mistreated any of them. Job was saying if he had mistreated his servants, he could expect no better from God, whose servant he was.
Job 31:15 "Did not he that made me in the womb make him? and did not one fashion us in the womb?"
God "hath made of one Mood all nations of men," and all individual's "to dwell on the face of the earth" (Acts 17:26). All have rights in a certain sense, equal rights. All are entitled to just treatment, to kind treatment, to merciful treatment. Job is before his age in recognizing the substantial equality of the slave with the freeman, which otherwise was scarcely taught by any until the promulgation of the gospel (1 Tim. 6:2; Phil. 1:16).
Job was saying that all men were created by the same God. He was saying in the sight of God, one man does not differ from another. God is no respecter of persons.
Verses 16-23: Job gave God permission to do whatever He wanted, even taking his limbs, if he deserved it for mistreating the "poor."
Job 31:16 "If I have withheld the poor from [their] desire, or have caused the eyes of the widow to fail;"
If I have denied them what they desired of me, either in justice or from necessity. For he was under no obligation to grant their vain or inordinate desires.
"Or have caused the eyes of the widow to fail": With tedious expectation of my justice or charity. I durst neither deny nor delay my help, when they needed or required it.
Eliphaz had accused Job of this very thing, and Job had denied it. In fact, Job did the opposite. He helped the poor and the widow.
Job 31:17 "Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;"
Without communicating part of my provisions or property to the poor, as it follows.
"And the fatherless hath not eaten thereof": This one kind of necessitous persons is put for all the rest. Job is most large upon these heads of doing justice to the widows and fatherless, and relieving the poor, because Eliphaz had most particularly accused him in these respects.
Job had shared his food with those less fortunate than himself. That was one of the good memories he had of his days before the calamity came upon him.
Job 31:18 "(For from my youth he was brought up with me, as [with] a father, and I have guided her from my mother's womb;)"
I.e. I have always, so long as I can remember, protected the orphan and done my best to help the widow. It has been my habit from my earliest years so to act. The language is exaggerated; but it had, no doubt, a basis of fact to rest upon. Job was brought up in these principles.
It appears that Job had helped the widow, orphan, and the poor from his earliest years. He had been trained this way as a child. He did not separate himself from these people, but saw their needs and provided for them.
Job 31:19 "If I have seen any perish for want of clothing, or any poor without covering;"
He turns to another virtue of the same general class, that of providing for the poor. The meaning is clear, that he had always assisted the poor and needy.
"Or any poor without covering": Without clothing sufficient to cover himself, and keep warm. Job had seen such people, but he did not leave them in such a condition. He saw them, and had compassion on them, and clothed them.
Job 31:20 "If his loins have not blessed me, and [if] he were [not] warmed with the fleece of my sheep;"
Which were girded and covered with garments he gave him. Which, as often as he put on and girded his loins with, put him in mind of his generous benefactor. And this prompted him to send up an ejaculatory wish to heaven, that all happiness and blessedness might attend him, who had so comfortably clothed him (Job 29:13).
"And if he were not warmed with the fleece of my sheep": Clothed, i.e., with a garment spun from wool yielded by my own sheep. A great sheikh like Job would keep in store many such garments, ready to be given to such as were naked or poorly clad, when they came under his observation (Isa. 58:7).
We see from this, that Job would even give fleece from his sheep to clothe those who had nothing to wear.
Job 31:21 "If I have lifted up my hand against the fatherless, when I saw my help in the gate:"
To smite him with the fist of wickedness, as the phrase is (Isa. 58:4). To bring him to the judgment seat, that under color of justice I might take away his right. As powerful oppressors had done, or in any way threaten, injure, or crush him.
"When I saw my help in the gate": When I understood my advantage against him, and that I could influence the judges to do what I pleased.
Job 31:22 "[Then] let mine arm fall from my shoulder blade, and mine arm be broken from the bone."
With which the upper part of it is connected; let it be disjointed from it, or rot and drop off from it. A dreadful calamity this, to lose an arm or the use of it, to have it fall off immediately, as a judgment from God, and in just retaliation for lifting up a hand or arm against the fatherless.
The meaning here is, that he wished that his arm should be broken at the elbow, or the forearm be separated from the upper arm, if he were guilty of the sins which he had specified. There is allusion, probably, and there is great force and propriety in the allusion, to what he had said in (Job 31:2) "If his arm had been lifted up against an orphan, he prayed that it might fall powerless."
This was a very drastic statement for Job to make, but he knew he was innocent. He knew he had reached out and helped all who truly needed help. He was not a selfish man. Job had been the champion of those in need. He was in no danger of losing his arm. God knew his record on this.
Job 31:23 "For destruction [from] God [was] a terror to me, and by reason of his highness I could not endure."
I could not, i.e., have acted in the way charged against me by Eliphaz, since I was always God-fearing. And should have been deterred, if by nothing else, by dread of the Divine vengeance.
"And by reason of his highness I could not endure": God's majesty and excellency are such that I could not have resisted them.
Job's only fear was of God. He tried to live as nearly perfect as he could, because he wanted to please God.
Verses 24-35: As Job ends his final defense, he could honestly say he had not made "gold" his hope or participated in false worship. (Throwing a kiss to heavenly deities - "kiss my hand" - was a pagan superstition). He also never rejoiced at the misfortune of someone who hated him, pronounced a curse on those who mistreated him, or refused hospitality to strangers in need.
Job 31:24 "If I have made gold my hope, or have said to the fine gold, [Thou art] my confidence;"
That is, the matter of my hope and trust, expecting safety and happiness from it, and placing my chief joy in the increase of my riches.
Job had not made gold his god. He knew that gold was nice to have, but would not save a person.
Job 31:25 "If I rejoiced because my wealth [was] great, and because mine hand had gotten much;"
Job feels that it is wrong even to care greatly for wealth. He seems almost to anticipate the saying of Paul, that "covetousness is idolatry" (Col. 3:5). And hence he passes on without pause from this sort of creature worship to others common in his day (verses 26-27), which he likewise disclaims.
Job had not even bragged about his wealth, nor had he bragged on his great ability to make money. He was not overly proud. He knew all of his blessings came from God.
Job 31:26 "If I beheld the sun when it shined, or the moon walking [in] brightness;"
Namely, in its full strength and glory; when it most affected men's minds and hearts with admiration of its beauty, and of the benefits which it is instrumental in communicating to the world, and thereby moving them to worship it.
"Or the moon walking in brightness": When it shined most clearly, or was at the full, at which time especially the idolaters worshipped it. Job, in this passage, evidently speaks of the worship of the host of heaven, and especially of the sun and moon. The most eminent and glorious of that number, which was the most ancient kind of idolatry, and most frequent in the eastern countries.
Job 31:27 "And my heart hath been secretly enticed, or my mouth hath kissed my hand:"
Drawn away by beholding the magnitude of these bodies, the swiftness of their motion, their glorious appearance, and great usefulness to mankind. To entertain a thought of their being deities; and privately to worship them, in secret acts of devotion. As by an honorable esteem of them as such, reverence and affection for them, trust and confidence in them. For, as there is a secret worshipping of the true God, so there is a secret idolatry, idolatry in the heart, and setting up of idols there, as well as worshipping them in dark places. In chambers of imagery, as the Jews did (Ezek. 8:12).
"Kissed my hand, in token of worship": Whereof this was a sign, whether given to men (as Gen. 41:40; Psalm 2:12), or to idols (1 Kings 19:18; Hosea 13:2). And when the idols were out of the reach of idolaters, that they could not kiss them, they used to kiss their hands, and, as it were, to throw kisses at them.
He had not worshipped the sun or the moon, or even his own person.
Job 31:28 "This also [were] an iniquity [to be punished by] the judge: for I should have denied the God [that is] above."
It is rightly concluded from this expression that, in the country and age of Job, the sort of idolatry which is here mentioned was practiced by some, and also that it was legally punishable.
"For I should have denied the God that is above": The worship of any other god besides the supreme God is, practically, atheism, since "no man can serve two masters." Moreover, to set up two independent gods is to destroy the idea of God, which implies supremacy over every other being.
If he had any other gods, he would have understood this punishment. He had no other gods. Job had been faithful to the LORD. He had never denied God. In fact, he had spoken of God as his Redeemer in chapter 19 of this book.
Job 31:29 "If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:"
He now proceeds to the realm of the wishes and thoughts, and is, therefore, far more thorough and searching with his own case than his friends had been.
Hebrew, (hithgnorarti; stirred up himself), to rejoice and insult over their misery.
Job was saying, that he had not taken vengeance on his enemies. He had left vengeance to the LORD.
Job 31:30 "Neither have I suffered my mouth to sin by wishing a curse to his soul."
Which, as it is the instrument of speech, is often the means of much sin. Particularly of cursing men, and expressing much bitterness against enemies. But Job laid an embargo upon it, kept it as with a bridle and restrained it from uttering any evil, or wishing any to his worst adversaries. Which is difficult to do, when provocations are given, as follows:
"By wishing a curse to his soul": Not to his soul as distinct from his body, being the superior excellency and immortal part. That it be everlastingly damned, as wicked men wish to their own souls, and the souls of others. But to his person, wishing some calamity might befall him, some disease seize upon him, or that God would take him away by death. Job would never suffer himself to wish anything of this kind unto his enemy.
Job had never wished for the destruction of any man. He had never asked God to destroy his enemies. Job did not want them cursed. We saw in an earlier lesson, where he had taught others of the Words of the LORD.
Job 31:31 "If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied."
A very obscure passage, but probably to be connected with the following verse, in which Job boasts of his hospitality. Translate, if the men of my tent did not say, "Who can find a man that has not been satisfied with his meat"?
"Oh that we had of his flesh!" We should never be satisfied therewith. Compare the similar expression (Job 19:22).
"We cannot be satisfied": Of the flesh of Job's enemy. And the sense is that his servants used to say, "We cannot bear to see our master so ill-used and insulted by his enemy". We wish he would only allow us to avenge him on them, we would eat them up alive; we would devour them, and destroy them at once.
Job 31:32 "The stranger did not lodge in the street: [but] I opened my doors to the traveler."
I.e. "I did not suffer any stranger who came under my notice to lodge in the street, but, like Abraham (Gen. 18:2-8), went out to him, and invited him in. To partake of my hospitality." This is still the practice of Arab sheikhs in Syria, Palestine, and the adjacent countries. But I opened my doors to the traveler; literally, to the way; i.e. "my house I gave to the street, and I kept my house door open." Compare the Mishna, "Let thy house be open to the street".
I believe both of these Scriptures belong together. It appears in the first verse that the men might have said they had no place for a stranger, but Job told them to take him in. Job housed and fed the strangers.
Job 31:33 "If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:"
"As Adam": Perhaps best taken "as mankind" (Hosea 6:7).
Adam had hidden in the garden to keep God from knowing he had eaten of the forbidden fruit. Job was saying, that he had not hidden any sins away. God knew everything about him.
Job 31:34 "Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, [and] went not out of the door?"
No, they did not deter him from confessing his sin in the most public manner, when sensible or convicted of it, and when such a public acknowledgment was necessary.
"Or did the contempt of families terrify me?" No, the contempt he might suppose he should be held in by some families that knew him, and he was well acquainted with, did not terrify him from making a free and ingenuous confession of his sins.
"That I kept silence": Or "did I keep silence"?
"And went not out of the door?" As one ashamed to show his face before men. But my condition being through God's mercy far otherwise, and my conscience bearing me witness of my integrity in these and many other things. I dare now lift up my head, and open my mouth to plead my cause, and I desire nothing more than a fair hearing.
This is a reason some men would hide their sins, but Job said he never hid his sins from anyone. Job was not looking for the approval of the people around him. He wanted God's approval.
Job 31:35 "Oh that one would hear me! behold, my desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book."
"That mine adversary had written a book": Job wished that God, the perfect Prosecutor who knows the allegations perfectly, had written a book that would have revealed God's will and wisdom and the reasons for Job's pain. This would have cleared him of all charges by his friends.
How many times have we prayed and thought that God did not hear our prayer? Job wanted God to hear his prayer and answer him. Job was saying that his adversary should write down his complaints against Job. Not any of them were true.
Job 31:36 "Surely I would take it upon my shoulder, [and] bind it [as] a crown to me."
The book, or writing, containing the charges against me.
"Upon my shoulder": As a trophy, or badge of honor.
"And bind it as a crown to me": I would be so far from being ashamed or terrified, that I would glory, and rejoice, and triumph in it. Nay, and openly expose it to be read by all, well knowing that so groundless and impotent an accusation would only serve the more to clear my innocence.
Job was willing to take all of these complaints unto himself and answer them one by one. Job was not trying to run from the problem. He wanted to present the problem to God and let Him settle it.
Job 31:37 "I would declare unto him the number of my steps; as a prince would I go near unto him."
I would conceal nothing. I would willingly divulge every act of my life. I would make a full and complete answer to the indictment in every particular.
"As a prince would I go near unto him": There should be no timidity or cringing on my part. I would face my accuser boldly, and bear myself as a prince in his presence.
Job was willing to give an accounting of himself. Job was willing to face his accuser face to face and answer him.
Job 31:38 "If my land cry against me, or that the furrows likewise thereof complain;"
If my land disclaim my ownership, as having been acquired by wrong or robbery.
"If the furrows likewise thereof complain": Or, weep, as having been torn from their rightful proprietors, and seized by a stranger.
Job was really searching. He was even saying, he had not offended the land that he cultivated. Even the land had no complaint to make of Job.
Job 31:39 "If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:"
Without acquiring a title to them by purchase.
"Or have caused the owners thereof to lose their life": Either by actual violence or by depriving them of the means of support. Job had been accused of robbery and oppression both by Zophar (Job 20:12-19), and Eliphaz (Job 22:5-9). He had not, however, been accused of actual murder.
Job had purchased the land with money that he had received fruit of. Job had not taken any man's property without payment.
Job 31:40 "Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended."
Thistles are valueless; and Job is so confident of entire innocence in regard to this, that he says he would be willing, if he were guilty, to have his whole land overrun with noxious weeds.
"The words of Job are ended": The 3 cycles of speeches which began (in Job 3:1), were finished and Job had the first and last word among his friends.
Job was saying, if I did that, which I did not, then let the land not produce. Job was willing to pay for any sin that he had committed. He knew that if God would judge him, He would find him innocent of wrong doing. The last few chapters were spoken by Job. He now said they were ended. He had given an account of himself to God and would accept God's answer.
Job Chapter 31 Questions
Verses 32:1 - 37:24: Job's final defense provoked a response from a fourth friend, the young man "Elihu." These might be called the "intrusive speeches of Elihu", a young sage who was silent until this time. Job and his friends had been resolute in their opposing opinions; Elihu's speeches prepare the way for the even more "intrusive" speeches of the Lord!
Elihu took a new approach to the issue of Job's suffering. Angry with the other 3, he had some new thoughts, but was very hard on Job. Elihu was angry, full of self-importance and verbose, but his approach was refreshing after listening repetitiously to the others, though not really helpful to Job. Why was it necessary to record and read those 4 blustering speeches by this man? Because they happened as part of the story, while Job was still waiting for God to disclose Himself (chapters 38-41).
Job 32:1 "So these three men ceased to answer Job, because he [was] righteous in his own eyes."
Elihu was probably one of a number of onlookers who witnessed the debate between Job and his friends. In the six chapters devoted to his speeches, the emphasis seems to be fourfold: supreme reverence for God, grave sensitivity to sin, recognition of the instructive power of suffering under God's hand, and awareness of the danger of spiritual pride. In this introductory chapter, Elihu lives up to the caricature of the "angry young man". The word "wrath" occurs four times (in verses 2-5). He explains that he has kept silent because of his youth, but now feels compelled to speak.
This was actually stating that Eliphaz, Bildad, and Zophar had run out of things to accuse Job of. Job knew that he was not guilty of the things they had accused him of. They thought Job was righteous in his own sight. Job had not made that statement. He had only defended himself from their accusations, which were untrue.
Verses 2-5: Elihu was angry with Job for self-righteousness, and with the friends for false accusations and unsuccessful arguments. He believed all four men had hurt God by their words.
Job 32:2 "Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God."
"Buzite": Elihu's ancestry was traced to the Arabian tribe of Buz (Jer. 25:23). The "family of Ram" is unknown.
"Elihu" means He is my God. "Barachel" means God blesses. These names both indicate that Elihu was a believer in the One True God. We would have to twist the names Buzite and Ram to make any connection with them. The main thing was that Elihu was angry with Job for justifying himself before God. We will find in a later lesson, that God was not offended by Job's defense of his own actions.
Job 32:3 "Also against his three friends was his wrath kindled, because they had found no answer, and [yet] had condemned Job."
He did not take part with either side, but blamed both, and took upon himself to be a moderator between them, and deal impartially with them. What highly displeased him, and raised his spirit against the three friends of Job, was:
"Because they had found no answer": They were at a loss for one, or for a sufficient one. They had all of them been answering him in their turns again and again, but with nothing to the purpose, not with anything conclusive and convincing. And particularly they could find and give no answer to Job's last vindication of himself.
"And yet had condemned Job": they condemned Job as a hypocrite or ungodly man.
The three who called themselves friends of Job, were not friends at all. Their accusations were unfounded. They could not prove them, because they were not true. They should not have condemned Job without facts to prove what they were saying. It appears that Elihu had waited to see the outcome of their actions. When he saw they could not get answers for their accusations, Elihu took up the battle.
Job 32:4 "Now Elihu had waited till Job had spoken, because they [were] elder than he."
Rather, to speak to Job (see the Revised Version), he had waited impatiently until the three special "friends" had said their say, and so that he might come forward without manifest presumption.
"Because they were elder than he": On the respect paid to age at this time in the land wherein Job lived.
We are told very little of how Elihu had the authority to come against Job. He had been polite and waited until Job finished, because he was a younger man. His waiting showed he had respect for age at least.
Job 32:5 "When Elihu saw that [there was] no answer in the mouth of [these] three men, then his wrath was kindled."
That could be called an answer; nay, when he perceived they were quite confused and silenced. Though men of years and experience, and reputed wise and knowing.
"Then his wrath was kindled": His spirit was stirred up; his heart was hot within him; he burned with anger against those men. He was all on fire, as it were, and wanted to vent his resentment.
Verses 6-9: Out of respect for his elders, Elihu had refrained from speaking; now he claimed that advanced "age" is no guarantee of wisdom (Psalm 119:100). Elihu's answers require discernment, as they are sometimes correct and sometimes incorrect.
Elihu may have called his words "what I think" (verses 6, 10, 17), but he claimed it had come by inspiration from God (verse 8; 33:6, 33).
Job 32:6 "And Elihu the son of Barachel the Buzite answered and said, I [am] young, and ye [are] very old; wherefore I was afraid, and durst not show you mine opinion."
We can only guess at the exact ages of Job and his friends. From the fact that God at the last "gave Job twice as much as he had before" (Job 42:10). And the further fact that he lived, after he had recovered his prosperity, a hundred and forty years (Job 42:16). It has been conjectured that he was seventy years of age at the time of his conference with his friends, and that he died at the age of two hundred and ten.
"Wherefore I was afraid, and durst not show you mine opinion": Rather, I held back and was afraid to utter what I knew in your presence. Elihu would have been thought unduly pushing and presumptuous if he had ventured to come forward before his seniors had ended their colloquy.
This young man at least called his accusations his opinion. He was much younger than Job it seems. Ordinarily, It would not be appropriate for a young man to reprimand his elder.
Job 32:7 "I said, Days should speak, and multitude of years should teach wisdom."
I.e. "I kept saying to myself, when the desire to interrupt came upon me."
"Days should speak": Age should give wisdom, and the speech of the old should be most worthy of being attended to. Elihu had been brought up in this conviction, and therefore refrained himself.
"And multitude of years should teach wisdom": "Old experience should attain to something of prophetic strain." "One ought to give attention," says Aristotle, "to the mere unproved assertions of wise and aged men, as much as to the actual demonstrations of others" (compare Job 10:12; 15:10; Prov. 16:31).
Verses 8-18: The young sage believed his speech was divinely inspired ("Inspiration of the Almighty"), so he felt compelled to speak (33:4).
Job 32:8 "But [there is] a spirit in man: and the inspiration of the Almighty giveth them understanding."
But, after all, it is not mere age and experience that make men wise and able to teach others. "There is a spirit in man" (see Genesis 2:7); and it is according as this spirit is or is not enlightened from on high that men speak words of wisdom or the contrary.
"And the inspiration of the Almighty": This it is, which giveth them understanding. And such inspiration it is in the power of God to bestow, as he pleases, on the old or on the young, on the great of the earth, or on those of small reputation. Hence Elihu's conclusion.
Elihu had been reluctant to speak because of his youth, but he said the Spirit of God moved upon his spirit to speak. It is not just age and education that give people the right to teach others. It is the Spirit of God moving within them.
Job 32:9 "Great men are not [always] wise: neither do the aged understand judgment."
Elihu lays down the universal law, before applying it to the particular instance. True wisdom is from God, not from observation and experience. Therefore, many aged men are not wise; many experienced men, great in position, versed in affairs, do not possess understanding. It is a trite remark, "With how little wisdom the world is governed!"
He was speaking of men with great power and prestige, when he said "great men". Age does not make a man wise either. Wisdom is a gift from God.
Job 32:10 "Therefore I said, Hearken to me; I also will show mine opinion."
Thou O Job, and every one of you his friends, for the word is singular. Though I am but a young man, yet if I have the Spirit of God, and am under the inspiration of the Almighty, I may be able to say something to you worth your hearing.
"I also will show mine opinion": For though for a while he was suffering and fearful of doing it, lest he should mistake and expose himself. Yet having duly weighed and considered the above things, he was determined to do it.
He was asking the three friends of Job, as well as Job, to hear him out.
Job 32:11 "Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say."
With great desire, with great eagerness and earnestness, in hope of meeting with arguments fully satisfying and convincing. He waited for them, as for the rain, and the latter rain, to be revived, refreshed, and edified therewith. And he patiently waited until they had done speaking.
"I gave ear to your reasons": Or "understandings"; as he endeavored to get into the sense and meaning of their words. Not only attended to what they did say, but to what he thought they meant to say. Some are not so happy in their expressions; and yet, by what they do say, with close attention it may be understood what they aim at, what is their drift and design. This Elihu was careful to attain unto, not barely to hear their words, but penetrate, if possible, into their meaning.
"Whilst ye searched out what to say": For they did not make their replies to Job immediately, and say what came uppermost at once, but they took time to think of things. And to search out for the most forcible arguments to refute Job, and strengthen their cause. It is very probable they made a pause at the end of every speech of Job's, and considered what was proper to be said in reply, and perhaps consulted each other.
He had waited patiently while Job's three accusers looked for things to accuse Job of. He waited patiently for them to prove Job guilty. It seemed to him, as if they were hunting for words to say.
Job 32:12 "Yea, I attended unto you, and, behold, [there was] none of you that convinced Job, [or] that answered his words:"
Very closely, with great application and diligence. Endeavoring to get, as it were, within them, and thoroughly understand the meaning of what they said.
"And, behold, there was none of you that convinced Job": Which was not owing to his obstinacy, but to want of proof in them, their words and arguments. They had charged Job highly, as particularly Eliphaz (Job 22:5). But then they failed in their proof; they produced nothing to support their allegations.
"Or that answered his words": The arguments and reasons he gave in proof of his own innocence and uprightness. Or the instances he produced, showing that God often afflicted good men, and suffered the wicked to prosper. And therefore, no argument could be drawn from God's dealings with men, proving they were either of this or the other character, good or bad men.
He listened carefully to them, but they did not even convince him of Job's guilt in these matters, much less Job. They were not effective in causing Job to see his errors and repent. They did not even answer Job's questions.
Job 32:13 "Lest ye should say, We have found out wisdom: God thrusteth him down, not man."
Or, beware lest ye say: We have found wisdom (see the Revised Version). "Do not suppose, i.e., that you have triumphed in the controversy, that your mode of meeting Job's complaints is the wise and right one. The exact reverse is the case. You have not vanquished Job. On the contrary, he is unvanquished, and remains master of the field. If he is ever to be vanquished, it will not be by you.
"God thrusteth": (rather, may thrust) him down, not man.
"A true prophecy! (See Job 40:1-14).
It appears their reason for trying to destroy Job was to build themselves up. If Job were thrust down, it would be from God, and not from them.
Job 32:14 "Now he hath not directed [his] words against me: neither will I answer him with your speeches."
I am not engaged in this dispute by any provoking words of Job, as you have been, which have excited your passions, and biased your judgments. But I speak merely from zeal for the vindication of God's honor, and from love of truth and justice, and a sincere desire to administer to Job's matter both of conviction and comfort.
"Neither will I answer him with your speeches": With such words or arguments as yours, both weak and impertinent, or offensive and provoking. As Job did not direct any of his words against me, so I shall not trouble him with any of your replies.
Job had not said anything against Elihu. Elihu would not be trying to defend his own character. He would not be speaking to get revenge on Job. He would take an entirely different approach.
Verses 15-20: Elihu's need to be "refreshed" (a chance to speak), was similar to what Jeremiah experienced (Jer. 20:9); Paul had a similar compulsion, only his was to preach the gospel (1 Cor. 9:16).
Job 32:15 "They were amazed, they answered no more: they left off speaking."
They were like persons thunderstruck, quite surprised and astonished to hear a young man talk after this manner.
"They answered no more": As they had ceased to answer Job, they did not undertake to answer Elihu, who had plainly told them their arguments were not convincing, their answers were no answers, and that they had done a wrong thing in condemning Job without proof. And that which they thought their greatest wisdom, and strongest argument, had no wisdom nor strength in it. Namely, which was taken from his sore afflictions by the hand of God.
"They left off speaking": Or words departed from them, as Jarchi; their speech left them, they seemed deprived of it.
This caused the three friends of Job to say no more. Their amazement was in the fact that this young man would take it upon himself to speak to his elders in this manner.
Job 32:16 "When I had waited, (for they spake not, but stood still, [and] answered no more;)"
Which he repeats as a strange and unreasonable thing, that they should be silent when they had such obligations to speak for the vindication both of God's justice, and of their own truth and reputation.
Job 32:17 "[I said], I will answer also my part, I also will show mine opinion."
Or take his turn in giving an answer to Job; what they had given being quite insufficient and unsuitable.
"I also will show mine opinion": Knowledge, or sentiment; this for a while he was fearful of doing, but, upon a thorough and serious consideration of things, he determined upon it, and now repeats it, to assure he would do it. The reasons of which follow.
When Elihu realized that the three had nothing else to say, he decided to speak his opinion.
Job 32:18 "For I am full of matter, the spirit within me constraineth me."
I.e. I have many things to say in this cause.
"The spirit within me": Either my own spirit or soul, which is wholly dissatisfied with what hath been hitherto spoken, and clearly apprehends what may silence Job, and end the dispute. Or God's Spirit, which he hath put in me; the Spirit of understanding, which hath discovered the truth of the matter to me. And the Spirit of zeal, which urges me to plead God's cause against Job.
"Constraineth me": Forces me to speak. It is a metaphor from a man or woman whose belly is full with wind, or with a child, and is never at rest till it be emptied and eased of its burden.
There were many things he would like to say, but his spirit was telling him not to speak.
Job 32:19 "Behold, my belly [is] as wine [which] hath no vent; it is ready to burst like new bottles."
I.e. my mind or heart, which is oft called a man's belly (as Job 15:35; Psalm 40:8; Hab. 3:16 John 7:38).
"As wine": As new wine pent up close in a bottle, as the following words explain it and determine it. The wine is here put for the bottle in which it is, by a common figure of speech.
"New bottles": I.e. bottles of new wine, by the same general figure; for otherwise old bottles are most apt to burst (Matt. 9:17).
He was so full he would burst, if he did not open his mouth and speak some of the words that were built up inside of him. Wine will swell and burst new bottles, if the bottle is allowed to swell.
Job 32:20 "I will speak, that I may be refreshed: I will open my lips and answer."
That I may ease my mind of those thoughts which now oppress it.
"I will open my lips and answer": I will not utter impertinent words, but solid answers, to Job's arguments.
It was almost as if he was trying to convince himself that he should speak. After he had spoken perhaps, he would be more at peace.
Job 32:21 "Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man."
So as, either from fear of, or respect to, any man, to speak otherwise than I think. Do not expect me to speak partially, or by way of flattery, to anyone, but bear with my free and plain dealing. As he found himself under a strong impulse to speak, so he would deliver his opinion with all freedom, and without partial inclination to either side.
"For I know not to give flattering titles": That is, I have neither skill nor inclination to flatter Job nor any man, so as to corrupt the truth, or speak falsely for his sake.
Elihu hoped that he would not lean to either side, because of who they were. He wanted his speech to be unbiased. He did not want to think of the high position that Job had in the community, and not say what he needed to say either. He truly wanted to speak truth.
Job 32:22 "For I know not to give flattering titles; [in so doing] my maker would soon take me away."
I have neither skill nor will to flatter Job or any man so as to debauch my conscience, or corrupt the truth, or speak falsely for his sake. If I should be guilty of that sin, God would quickly and sorely punish me for it.
"My Maker will quickly take me away": To wit, out of this world. I dare not flatter any man, because I consider I must shortly die and go to judgment, to give an account of all my words and actions.
He would speak to Job, as he would to any other man. He was afraid to call an earthly man by a flattering title, for fear God would be jealous and punish him.
Job Chapter 32 Questions
Verses 1-33: The first of Elihu's challenges to Job began with proud claims (verses 1-7), followed by references to Job's questions/complaints (verses 8-11). Then came Elihu's answers (verses 12-33).
Elihu charges that Job has had a complaining attitude toward his suffering and a hostile attitude toward God. God does not have to answer to man (verse 13), but He does reveal Himself through dreams and visions (verses 15-16), pain and suffering (verses 19-22), and angelic beings (verse 23). When a man responds favorably to his suffering, God restores him (verses 25-28).
Job 33:1 "Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words."
Young Elihu turns from addressing all four men to addressing Job alone.
In the last lesson, we were introduced to Elihu. We may safely assume that this was Elihu speaking here. He was a young man. He believed that God had guided what he was about to say. Job had not received the messages from his three friends, so Elihu started out by telling Job to listen carefully to what he had to say. Elihu felt that he was speaking the words to follow for God.
Job 33:2 "Behold, now I have opened my mouth, my tongue hath spoken in my mouth."
Now I have begun to speak, and intend, with thy good leave, to proceed in my discourse with thee.
Job 33:3 "My words [shall be of] the uprightness of my heart: and my lips shall utter knowledge clearly."
I will not speak passionately or partially, as one resolved to defend what I have once said, whether true or false. But what I verily believe to be true and important, and from a sincere desire to profit thee.
"My lips shall utter knowledge clearly": What I speak will be plain, not hard to be understood.
Elihu had carefully considered what he was about to say and he felt the things he would say were more important than what Job's friends had said. He would be speaking from a pure heart. He will not speak in circles, but directly, as much as his knowledge would allow him to.
Job 33:4 "The spirit of God hath made me, and the breath of the Almighty hath given me life."
First of all, consider that I am thy fellow creature, made by God's Spirit (Gen. 1:2), and quickened by a soul of the same nature with that which God at first breathed into the body of man. And I am ready to discourse with thee upon even terms according to thy desire.
This was Elihu's way of saying that what he was, was by the act of God. Even the life within him was put there by God. Elihu believed the Holy Spirit of God had quickened him to speak. He was not saying that he spoke as an oracle of God however.
Job 33:5 "If thou canst answer me, set [thy words] in order before me, stand up."
Thou need not, therefore, decline the encounter, but if thou art able to answer;
"Set thy words in order": I shall allow thee all freedom of discourse. I cannot terrify thee as God would, and I shall not reproach thee, or make petty or unnecessary objections, as thy friends have done.
"Stand up": To oppose and argue with me in this cause.
He wanted Job to carefully listen to him and then answer him if he could.
Job 33:6 "Behold, I [am] according to thy wish in God's stead: I also am formed out of the clay."
I.e. I am the antagonist for whom thou hast asked (Job 9:33; 13:19), ready to enter into controversy with thee, instead of God. I am thine equal, a creature like thyself. I also am formed out of the clay (compare Gen. 2:7).
Job had asked for audience with God, or for God to send an angel with a message for him that he might state his case to God. Elihu claimed to be sent of God for that purpose. He explained to Job that he was flesh and blood man and not an angel.
Job 33:7 "Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee."
To come near, join issue in a debate, and speak freely. This Job had wished for, and desired of God that his fear might not terrify him, and his dread not make him afraid, and then he could talk and reason freely with him (Job 9:34). Now Job had nothing to fear from Elihu, he was a man and not God, with whom there was no terrible majesty, as with God. He was but a clod of clay, and had nothing in him or about him to strike terror into him. He was no great personage, as a king or prince, nor in any civil authority, nor had so much as age to command awe, much less could inject dread and terror.
"Neither shall my hand be heavy upon thee": Which is not to be literally understood; Job could be in no fear of that, nor Elihu guilty of such rudeness. But figuratively, that he should not seek to afflict and distress him, or add to his affliction, and make it heavier, by hard words, severe reflections, and cruel reproaches. He seems to refer to (Job 13:21). The Targum is, "my burden upon time shall not be heavy;" he promises not to aggravate things, but make them as easy as they would admit of.
Elihu would not be a terror to Job as God would have been, if He were arguing with Job. Job would not be intimidated by Elihu.
Verses 8-11: In summarizing Job's argument, Elihu recalls Job's claim of sinlessness. Here Elihu is not accusing Job of claiming to be without original sin. Rather, he is rightly understanding Job's assertion that he has not committed a transgression that warrants the suffering he has endured.
Job 33:8 "Surely thou hast spoken in mine hearing, and I have heard the voice of [thy] words, [saying],"
Elihu does not quote exactly what Job had said. He probably intended to be perfectly fair and just, but in reality he greatly overstates the truth. Job had never said the words he ascribes to him (in verse 9). At best they are an inference, or deduction, from what he had said. And he had said a great deal on the other side, which Elihu overlooks.
It appears that Elihu had been there, when Job was talking to his three friends. He heard both sides of the conversations. The things Elihu heard and repeated here, were not exact but approximately what he believed he heard Job say.
Job 33:9 "I am clean without transgression, I [am] innocent; neither [is there] iniquity in me."
Job had not said that he was "clean," or "without transgression," or "innocent." With respect to "cleanness," he had observed, "Who can bring a clean thing out of an unclean? Not one," implying that all men were unclean (see Job 14:4). Concerning "transgressions," he had declared, "I have sinned... Why dost thou not pardon my transgression, and take away mine iniquity?" (Job 7:20-21).
Job had never said these exact words. He had said, that he was innocent of the charges that his friends had made. Job knew and expressed, that all men were sinners to some extent. He was not living a sinful life however. His heart was stayed upon God. He had asked God to weigh him on the balance scales. Job also knew that he had been forgiven of all sins he ever committed, when he said his Redeemer liveth.
Job 33:10 "Behold, he findeth occasions against me, he counteth me for his enemy,"
This charge may perhaps be justified by reference to Job's complaints (Job 7:17-19; 10:3-6); but the exact words are not Job's.
"He counteth me for his enemy": Certainly, Job had said this more than once (see Job 16:9; 19:11). But he cannot really have believed it, or his trust in God must have failed. The fact that to the last he clung to God, appealed to him, hoped to receive judgment from him (Job 31:2, 6, 28, 35-37), is proof sufficient that he knew God was not really alienated from him. But would in the end acknowledge him and vindicate his character.
Job 33:11 "He putteth my feet in the stocks, he marketh all my paths."
This also he had said (Job 13:27); by which he would suggest not only that his afflictions were painful and disgraceful, and from which he could not extricate himself, being close fettered by them. But that they were inflicted on him as punishments, and he was treated as a criminal, as a malefactor, who had been guilty of some notorious breach of the law.
"He marketh all my paths": Looked narrowly at them, numbered and counted them; this also he had said (Job 13:27). Meaning not only his natural and civil paths and steps, but his moral ones, that he could not step the least awry, but presently it was marked and observed (Job 10:14). But though God does take notice of the sins of his people, and chastises them for them, yet he does not mark them in strict justice, for should he, they could not stand before him (Psalm 130:3).
Again, these exact things were not said. Job in his despair, had thought for a moment that God had turned against him. In a sense, God had turned his back on Job for just a short time. God even turned his back on Jesus on the cross for just a moment. Jesus even said, "Why hast thou forsaken me?" Job just felt forsaken for a moment in time.
Job 33:12 "Behold, [in] this thou art not just: I will answer thee, that God is greater than man."
I do not accuse thee of hypocrisy, nor rip up the former errors of thy life. But in this thou art unjust and much to blame, that thou boasts so much of thine own integrity, and charges God with rigorous dealing, and calls him to an account before thy tribunal, and offers to dispute the matter with him.
"That God is greater than man": Not only in power and majesty, which thou acknowledges, but also in justice, and wisdom, and goodness. And therefore, thou does very foolishly, and presumptuously, and wickedly in contending with him, and censuring his judgments. Thou forget thy distance from him, and casts off that awe and reverence which thou should constantly maintain towards thy sovereign Lord.
Job had never denied that God was greater than man. The only reason that Job had questioned what had happened to him at all, was because he did not understand what he had done to be punished with such calamities. Job had not done anything offensive to God. This was Satan bringing all of these calamities to Job.
Job 33:13 "Why dost thou strive against him? for he giveth not account of any of his matters."
Job had complained that God did not speak to him. Elihu reminded Job that God didn't have to defend His will and actions to anyone.
Elihu had obviously misunderstood Job's intentions. Job was not criticizing God for anything He had done. He was not asking God for an account. He just wanted to understand, why this was happening? I personally do not feel that Job erred in this.
Verses 14-18; God does speak, he contended, in many ways such as dreams and visions to protect people from evil and deadly ways (verses 17-18).
Job 33:14 "For God speaketh once, yea twice, [yet man] perceiveth it not."
To Job's charge Elihu replies that God speaks to man in many ways, as in dreams and visions of the night, by which He instructs men and seeks to turn them away from doing evil that would destroy them. Job now did not understand that God, whom he called upon to answer him (Job 10:2; 13:22; 23:5), was already speaking to him in various ways. By his judgments, by thoughts suggested inwardly to his heart, by the dreams and visions whereof he complained (Job 7:14).
Elihu was trying to say that God would not answer Job. God speaks to man on His own terms. Elihu believed that God speaks, and man does not understand.
Verses 15-18: Elihu suggested that perhaps Job had missed some of the ways God speaks, beginning with dreams. The Old Testament reports prominent dreams in the lives of Joseph (Gen. 37:40-41) and Daniel (Dan. 2:4, 7-12).
Job 33:15 "In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;"
This he mentions as one usual way of God's revealing his mind and will to men in those days, before God's word was committed to writing (Gen. 20:6; 41:1; 41:28).
"When deep sleep falleth upon men": When men's outward senses are bound up, and their minds are free from all distracting cares and business of the world, and wholly at leisure to receive divine impressions.
"In slumberings upon the bed": This is added because, in this case, man is like one that slumbers, or is between sleeping and waking. Or uncertain in which state he is. As Paul, when he was in his ecstasy, could not tell whether he was in the body or out of the body.
In the very earliest of times, this might have been true to some extent. It was not true in the case of Adam. God came in the cool of the evening and fellowshipped with Adam. I would believe that Elihu believed this to be the only communication that God had with man, simply because it was the way He communicated with him. We all believe in the things that have happened to us personally. God does use dreams and visions, but He uses many other ways as well.
Job 33:16 "Then he openeth the ears of men, and sealeth their instruction,"
Not the ears of his body, which remaining shut while things are presented to his mind in a dream or vision, but his internal ears. It is the same with opening the heart or understanding to attend to and receive the things delivered in this visionary way.
"And sealeth their instruction": Sends home the instruction given in this manner, and imprints it upon the mind, so that it is well remembered when awake. Not only the dreams themselves, but the lessons taught and learnt there, as may be observed in the cases of Abimelech and Laban (Gen. 20:3). The word signifies "chastisement" as well as instruction, that being one way in which God teaches and instructs men (Psalm 94:12). And so, the sense may be, that God in a dream or vision makes it known to men, that if they regard not what he says to them, and repent not of their evils, and turn from them, he will correct and chastise them. And this he assures them of; and they may look for the certain performance of it, that he will visit their transgressions with a rod, and their iniquities with stripes. Things that are sealed being sure and firm.
This was not speaking of the physical ear. It was speaking of the ear of their understanding. This was speaking of God speaking to the spirit of man, and giving him instructions.
Job 33:17 "That he may withdraw man [from his] purpose, and hide pride from man."
Or "work", his wicked work, as the Targum. Either which he has begun upon, or which he designed to do. Thus, Abimelech and Laban were restrained from their intentions by a divine admonition in a dream. The one from taking Abraham's wife, as he intended, and the other from doing harm to Jacob, which he designed.
"And hide pride from man": By pardoning his sins, in which there is always pride. To some; pardon of sin being expressed by covering it (Psalm 32:1). Or rather by repressing, weakening, and preventing it. And that by not suffering vain and proud men to perform their enterprises, but obliging them to submit to the will of God, and humble themselves under his mighty hand. These are the ends proposed, and which are effected through the Lord speaking to men in dreams, opening their ears, and sending instructions to them.
Elihu believed that God would re-direct a person's life through dreams and night visions. Elihu believed that Job was a prideful man. Job's friends had thought this too. They all believed that because Job had been a wealthy man, and God had taken all of it away.
Job 33:18 "He keepeth back his soul from the pit, and his life from perishing by the sword."
"The pit" A reference to the realm of the dead (verses 21, 24, 30).
He again said, that God would warn man in a dream not to go to a battle or get killed, if he would listen.
Verses 19-28: Job has lamented that his suffering was not deserved. Elihu answered that complaint by saying he was God's messenger, a mediator to Job to show him that God doesn't act in a whimsical way, but allows suffering as chastening to bring a person to summit to Him as upright (verse 23), and to repent (verse 27), that his life may be spared (verses 24, 28, 30). God allows suffering for spiritual benefit.
Elihu's words here to Job agree with the gospel presented in the New Testament. Similar to much of what Paul wrote in his letters, a "ransom" is necessary to secure a person's redemption and to avoid the deserved judgment (Rom. 5:6-11).
Job 33:19 "He is chastened also with pain upon his bed, and the multitude of his bones with strong [pain]:"
God also speaks through suffering. Although not true in Job's case, sometimes suffering is for disciplinary purposes (Psalm chapter 30; Prov. 3:11-12; Heb. 12:5-13).
Elihu said that the pain and suffering that Job had been feeling on his bed was a chastisement from God. He said that even that was a message from God to Job.
Job 33:20 "So that his life abhorreth bread, and his soul dainty meat."
Eating and drinking are detestable to the man who is stretched on a bed of sickness (compare Psalm 107:18). "Their soul abhorreth all manner of meat; and they draw near unto the gates of death". The chains that bind to earth fall off, and the soul is left open to loftier influences.
He was speaking of a sickness so bad, that he did not want to eat.
Job 33:21 "His flesh is consumed away, that it cannot be seen; and his bones [that] were not seen stick out."
All being gone, none left to be seen, nothing but skin and bones. And this partly through the vehemence of strong pain, and partly through the nausea of food. Not being able to take anything for nourishment and the support of the fluids, and so quite emaciated.
"And his bones that were not seen stick out": Which before were covered with flesh and fat, so that they could not be seen. But now the flesh and fat being wasted, they seem as if they rose up in an eminence, and stood out to be beheld. This was also Job's case, being reduced to a mere skeleton (Job 19:20). Elihu, in this description of an afflicted man, seems to have Job chiefly in view, and by this would intimate to him that God had been, and was speaking to him by those afflictions, which he would do well to advert unto.
He was describing the very illness that Job had. He counted Job's illness as a chastisement from God. Elihu believed that God brought this illness on Job to give him time to repent, before he died. We know that this part of his statement was not true. Job was attacked by Satan, because God thought Job to be righteous.
Job 33:22 "Yea, his soul draweth near unto the grave, and his life to the destroyers."
Angels of death commissioned by God to end man's life (2 Sam. 24:16; Psalm 78:49). The death pains personified may, however, be meant; so "gnawers" (see Job 30:17).
Elihu went on to say, if the person did not repent, God would send the angels (destroyers), to take his life from him. These threats by Elihu were very obvious.
Verses 23-26: Some scholars argue that Elihu was presenting himself as the "daysman" (interpreter), job needed (9:31-33). Even if this were the case, he was not the mediator Job sought. Job needed an intermediary who could be a "ransom" for him. Christ alone is qualified as that ransom, for Job and for all people (1 Tim. 2:5-6).
Job 33:23 "If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness:"
If there be a prophet or teacher with the afflicted man; an interpreter. One whose office and work it is to declare to him the mind and will of God. And his design in this dispensation of his providence, and what is the sick man's duty under it.
"One of a thousand": A person rightly qualified for this great and difficult work, such as there are but very few.
"To show unto man his uprightness": Not man's, but God's uprightness. Namely, his justice in inflicting these sufferings, and the sufferer's desert of condemnation and wrath. God's way of pardoning and justifying the penitent. His sincerity and faithfulness to his promises, and the necessity of acquiescing in his will without murmuring or feeling discontent, and of walking in the way of faith and holiness.
The messenger, interpreter, could be speaking of an angel sent from heaven to show uprightness. This was prophetically speaking of that great Redeemer Jesus Christ who came to save the sinner.
Job 33:24 "Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom."
"The pit" is death and all its effects, not just physical death but spiritual death.
The prophetic meaning here, was that Jesus ransomed all who would believe. He is the great Mediator between God and sinful man. We are saved by grace.
Job 33:25 "His flesh shall be fresher than a child's: he shall return to the days of his youth:"
Presently the sick man shall begin to recover. These joyful tidings delivered to him by God's messenger shall revive his spirit, and, by degrees, restore his former health and vigor. So that he shall become a new man in his body, as well as in his mind. His flesh shall look as fresh as when he was a child.
"He shall return to the days of his youth": To the same healthful and strong constitution of body which he had in his youth.
This is speaking of the restoration provided by God to man. Jesus took the sin of the whole world on His body on the cross. It is sin that destroys the flesh. When the sin is removed, man is restored.
Job 33:26 "He shall pray unto God, and he will be favorable unto him: and he shall see his face with joy: for he will render unto man his righteousness."
That is, when he fully understands the design of affliction; and when his mind is brought to a proper state of penitence for his past conduct, then he will find God merciful and ready to show him kindness. Being engaged and encouraged to do so, either by the aforesaid gracious message, or by his miraculous recovery through God's goodness.
"And he will be favorable unto him": In hearing and answering his prayers, which before he seemed to neglect.
"And he shall see his face with joy": Either, God will look upon the man with a smiling or well-pleased countenance; whereas before he either hid his face from him, or frowned upon him. Or, the man shall then be emboldened and encouraged to look God in the face with comfort and joy. Which before he was, not without cause, afraid to do. But now he shall find that God is reconciled to him by the blessed effects of it, both in his body and in his conscience.
"For he will render unto man his righteousness": I.e. according to his righteousness, or the fruit of his righteousness. As on the contrary, iniquity is oft put for the punishment of iniquity. The sense is, he will deal with him as with one reconciled to him through the Mediator. And sincerely repenting of and turning from his former sins unto the serious practice of righteousness and true holiness.
This was prophetically speaking of that great Intercessor for all mankind (Jesus Christ). Notice, He gave His righteousness to man.
Job 33:27 "He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not;"
God diligently observes all mankind, and the conduct of every one, especially of every one in sickness and distress.
"And if any say, I have sinned": If any one sincerely, humbly, and penitently confess and forsake his sins.
"And have perverted that which was right": I have judged perversely of the just and righteous ways of God, censuring his proceedings against me, as too rigorous and severe. Whereas, in truth, I only was to be blamed; or I have swerved from the right and good way of God's commands, and have made to myself crooked paths.
"And it profited me not": I got no good by so doing, as I vainly supposed I should, but got much hurt by it, and that both in body and mind, which was the just fruit of my sins.
Job 33:28 "He will deliver his soul from going into the pit, and his life shall see the light."
There are two readings in the Hebrew here, of which one is represented by the Authorized Version. But the better one is, "He hath redeemed my soul from going into the pit, and my life shall see the light". This is part of the restored man's confession, which appears to be continued till the speaker resumes in Job 33:29.
All of this was prophetic about the sinner coming to Christ and being saved. Jesus is the Light of the world.
Job 33:29 "Lo, all these [things] worketh God oftentimes with man,"
All these ways and methods does God take to awaken, convince, and save sinners.
"Oftentimes with man": One way with one man, and another with another. Or, using these several methods with the same man, trying by various means, one after another, to lead him to repentance, and prepare him for deliverance.
Elihu had gone back to his statement of God working with men through dreams and visions.
Job 33:30 "To bring back his soul from the pit, to be enlightened with the light of the living."
For discipline and correction, not for vengeance. In love and not in anger (compare Heb. 12:5-11), where the doctrine is set forth fully.
"To be enlightened with the light of the living": Or, that he may be enlightened. This is God's purpose, ordinarily, in afflicting men. Or, at any rate, a part of his purpose He aims at enlightening their understandings. And so enabling them to comprehend his ways, and clearly see the path which it is their true wisdom to walk in.
He was stressing in this, that God was their only hope, and that they could reach Him through repentance and receiving their instructions from God.
Job 33:31 "Mark well, O Job, hearken unto me: hold thy peace, and I will speak."
Consider and weigh well what has been said; or rather attend to what is further to be said.
"Hearken unto me": To what he was about to say; for he was full of matter, and had not yet vented all he had to utter.
"Hold thy peace, and I will speak": Be silent and do not interrupt, and I will go on with my discourse.
He wanted Job to pay very close attention to what he had said. He wanted Job to hold his peace and not speak until he was completely through, and then he could speak.
Job 33:32 "If thou hast any thing to say, answer me: speak, for I desire to justify thee."
"I desire to justify thee": Elihu expressed he was on Job's side and wanted to see him vindicated in his claims to righteousness, so he gave opportunity for Job to dialogue with him as he spoke (verse 33).
It appears, he believed that Job would be so astonished by what he had said, that he would not have any answer to this. He said if you can answer this, then go ahead and speak. Elihu said, that he would like to find Job innocent of all charges.
Job 33:33 "If not, hearken unto me: hold thy peace, and I shall teach thee wisdom."
Elihu is certainly quite sufficiently impressed with the sense of his intellectual capacity. Job's silence may have been meant as a sort of tacit rebuke to him. Considering his youth (Job 32:6), there is something of arrogance in the whole tone of his address, and especially in his notion that he could "teach Job wisdom." It is significant that neither now, when expressly invited to reply, nor at any subsequent point of the discourse, nor even at its close, does Job condescend to make any answer at all to Elihu's speech.
Elihu had become overzealous, or else he felt he knew a great deal more than Job. This I would call being conceited, or self-centered. Job probably did not answer him earlier, because he felt he did not need to justify himself to this young man. It was a very braggadocios (bold), statement on his part, that he might teach Job wisdom. Job found it totally unnecessary and unprofitable to speak to Elihu. We could safely assume that this was Elihu's youth speaking. He should have known better.
Job Chapter 33 Questions
34:1 - 35:16: In these chapters Elihu answers two arguments crucial to Job's position. First, against Job's charge that God has wrongly afflicted an innocent man. Elihu answers that God's absolute sovereignty (34:13-15), and omniscience (34:21-28), ensure His justice. Second, against Job's position that righteousness does not garner divine favor, Elihu answers that neither sin nor righteousness cause any change in God (35:5-7). Further, Job has denied the teaching value of suffering (35:11), and has failed to have his prayers answered because they are vain (35:13).
Verses 1-37: Elihu addressed Job and his accusers. His approach was to quote Job directly (verses 5-9), then respond to his complaints, but at times he misinterpreted Job's remarks, and at other times he put the words of the accusers in Job's mouth. The most obvious example of the latter wrongdoing was in saying that Job claimed to be sinless and perfect (verse 6). Job never claimed that; in fact, Job acknowledge his sin (7:21; 13:26). Elihu didn't know it, but God had pronounced Job innocent (1:8; 2:3). In answer to Job's complaints that God seemed unjust, Elihu reminded Job that God was too holy to do anything wrong (verse 10), fair in dealing with people (verses 11-12), powerful (verses 13-14), just (verses 17-18), impartial (verses 19-20), omniscient (verses 21-22), the judge of all (verse 23), and the Sovereign who does what He wills to prevent evil (verses 24-30).
Job 34:1 "Furthermore Elihu answered and said,"
Elihu here hardly makes good the profession with which he starts, for he begins immediately to accuse Job in no measured language. Elihu makes, indeed, a great profession of wisdom, and expressly addresses himself to the wise (Job 34:2), and insists upon the necessity of discrimination (Job 34:3-4). It is to be observed that Job himself had given utterance to much the same sentiment (in Job 12:11).
Job 34:2 "Hear my words, O ye wise [men]; and give ear unto me, ye that have knowledge."
Although the text has mentioned only four people thus far, the fact that Elihu was silent until chapter 32 is reason to conclude that others were now present, and Elihu was making his appeal to them ("Ye wise men").
Elihu was speaking in this chapter to the wise men. This was possibly the three friends of Job, and possibly others who had come to hear the debate. These men were supposed to be the learned men. Notice his arrogance in telling them to pay attention to his words.
Job 34:3 "For the ear trieth words, as the mouth tasteth meat."
A proverbial expression, already used by Job in the dialogue (Job 12:11). "It is as much the business of the ear to discriminate between wise and foolish words, as of the palate to distinguish between wholesome and unwholesome food."
Job had previously made this statement himself. The ears of the wise men could determine whether something was to be retained that they heard or not. Anything they heard that they knew did not line up with the Word of God, they would discard.
Job 34:4 "Let us choose to us judgment: let us know among ourselves what [is] good."
I.e. "Let us seek to come to a right conclusion (mishpat), on each subject that comes before us for consideration." Let us know among ourselves that which is good. "Let us know, discern, and recognize that which is right and good." Excellent sentiments, but somewhat pompously put forth by a young man addressing elder ones.
This was a very bold statement. He had corrected Job for judging, and now he said that he and these other men would judge this matter for themselves.
Job 34:5 "For Job hath said, I am righteous: and God hath taken away my judgment."
I am so far righteous that I have not deserved, nor had any reason to expect, such hard usage from God.
"God hath taken away my judgment": So Job had said (Job 27:2); that is, he denies me that which is just and equal, namely, to give me a fair hearing.
Job had maintained from the beginning his innocence of all charges made against him. He had known that God would eventually acquit him. Job had not judged unfairly. Job felt that God had brought this trouble on him, but would eventually turn this around and bless him. The only thing Job had asked God to do was review the facts of his life.
Job 34:6 "Should I lie against my right? my wound [is] incurable without transgression."
Thus, Job had spoken in effect (Job 27:4-6). Should I falsely accuse myself of sins of which I am not guilty? Should I betray mine own cause, and deny that integrity which I am conscious I possess?
"My wound is incurable without transgression": Without any such crying, sin as might reasonably bring down such terrible judgments upon my head.
In this, Job was a type and a shadow of Jesus. Jesus was crucified for sins He did not commit. Job was being punished for sins he did not commit. Even Elihu believed that Job was guilty as charged.
Job 34:7 "What man [is] like Job, [who] drinketh up scorning like water?"
That is, abundantly and greedily: who doth so break forth into scornful expressions, not only against his friends, but, in some sort, even against God himself. The Hebrew may be interpreted: What man, being like Job, would drink up scorning? That a wicked or foolish man should act thus, is not strange; but that a man of such piety, gravity, wisdom, and authority, as Job, should be guilty of such a sin, this is wonderful.
Elihu believed that Job was paying no attention at all to the scorning of his friends and even of him. He was absorbing them, without them affecting him at all.
Verses 8-12: The young sage counted Job among those in the company of "wicked man", not because of his actions but because he had accused God in injustice (27:2). Elihu believed correctly, that God is always just in His ways and is incapable of doing wrong, but applied it incorrectly, using it against Job.
Job 34:8 "Which goeth in company with the workers of iniquity, and walketh with wicked men."
The worst of men, who make it their constant business and employment to commit sin.
"And walketh with wicked men": If no more is meant than that Job has adopted principles and arguments commonly used by wicked men, the language employed is unfortunate.
This was a total untruth. His accusation is found in Scripture (in Psalms 1:1) "Blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful." He was trying to say, that Job was walking in the counsel of the ungodly and sitting in the seat of the scornful. I guess, in a sense he was, because he was sitting with Elihu and his friends. They were definitely sinful in accusing Job.
Job 34:9 "For he hath said, It profiteth a man nothing that he should delight himself with God."
"For he hath said": Elihu was incorrect. He was putting words into Job's mouth that Job did not utter.
This was exactly the opposite of what Job believed. Job had said that his righteousness had not saved him from the calamities that had come upon him. That was a true statement. He had not been spared, even though he was righteous in God's sight.
Job 34:10 "Therefore hearken unto me, ye men of understanding: far be it from God, [that he should do] wickedness; and [from] the Almighty, [that he should commit] iniquity."
You who are present, and understand these things, do you judge between Job and me.
"Far be it from God that he should do wickedness": This I must lay down as a principle that the righteous and holy God neither doth nor can deal unjustly with Job, or with any man, as Job insinuates that God had dealt with him.
"And from the Almighty, that he should commit iniquity": An evil God, a God who can do wrong, is a contradiction in terms, an impossible, inconceivable idea. Devil-worshippers, if there are or ever have been such persons, do not conceive of the object of their worship as really God, but as a powerful malignant spirit. Once rise to the height of the conception of a Power absolutely supreme, omniscient, omnipresent, the Author of all things, and it is impossible to imagine him as less than perfectly good.
It was very obvious that Elihu did not understand God to the fullest. He was blaming God for what had happened to Job. He was not aware that God had allowed this to happen to Job, to prove to Satan and the angels in heaven that Job was a righteous man, and would remain righteous under terrible circumstances.
Job 34:11 "For the work of a man shall he render unto him, and cause every man to find according to [his] ways."
God "rewardeth every man according to his work" (Psalm 62:13), renders to each one good or evil, according as his own deeds have been the one or the other. But this must be understood of the man's whole conduct, and God's entire treatment of him. Such an absolute rectitude of God's moral government, considered as a whole, is implied and involved in his absolute and perfect justice.
"And cause every man to find according to his ways": We "find according to our ways" when, having "ploughed iniquity, and sown wickedness, we reap the same" (Job 4:8). Or when, on the other hand, having "sown in righteousness, we reap in mercy" (Hosea 10:12). Exact retribution is the law of God's rule; but the exactness cannot be seen, or tested, or demonstrated in this life. It will appear, however, and be recognized by all, at the consummation of all things.
Even though they could not settle on just what sin Job had committed, they believed that Job's problems were a judgement upon him from God.
Job 34:12 "Yea, surely God will not do wickedly, neither will the Almighty pervert judgment."
Elihu is fond of rhetorical amplification, like most young speakers. (Verses 11-12), contain nothing that is really additional to the statement (in verse 10).
This was the very same thing he said (in verse 10). Whether he was trying to convince himself or the wise men he was speaking to, was uncertain. God will not do iniquity, and the Almighty will not pervert judgement. This was neither of those things. This was a test to see if Job would falter under pressure. Satan had brought the calamity, not God. God had allowed it for a purpose however.
Job 34:13 "Who hath given him a charge over the earth? or who hath disposed the whole world?"
The argument seems to be that if God had "received a charge," and were in possession of a mere delegated authority, like the subordinate gods of heathen nations. He might have an interest apart from that of those whom he governs, and so be tempted to be unjust. But as he is the Author of all and the sole Ruler of all, his interest must be bound up with the true interests of his creatures, and cannot clash with them. He can thus never be unjust, since he can have no temptation to be unjust.
"Or who hath disposed the whole world?" Rather, Who hath laid upon him the whole world? Elihu repeats the idea of the previous clause in other words.
God is in charge of the earth and everything in it, because it is His creation. God is the only one who could dispose of the earth.
Job 34:14 "If he set his heart upon man, [if] he gather unto himself his spirit and his breath;"
Hebrew, eelaiv, upon him; meaning man, doubtless. If his eye and heart be upon man, and he diligently observe him and all his ways, and whatsoever is amiss in him, and therefore resolve to punish him. Or, if he set his heart against him, (as the word may properly be, and often is rendered), and therefore resolves to cut him off.
"His spirit and his breath": I.e. that spirit and breath, or that living soul that God breathed into man (Gen. 2:7). And gives to every man that cometh into the world.
It is only God who can remove His breath from man, and cause him to die. We remember in the beginning of this great trial, that God told Satan he could not take Job's life. The only way man stops existing, is for God to take His breath away.
Job 34:15 "All flesh shall perish together, and man shall turn again unto dust."
Compare Psalm 104:29. Without God's sustaining hand, all creatures would fall back into nothingness.
"And man shall turn again unto dust": Either Elihu refers here to (Gen. 3:19), or else he has a traditional knowledge of man's origin, handed down from a remote antiquity, which is in entire conformity with the Hebrew belief.
When the breath of man (spirit), is removed from the body of man, the body decays and turns to dust.
Verses 16-20: The Hebrew words shift from the plural to the singular here, as Elihu shifts his attention away from the friends and back to Job. This time, Elihu declares that an unjust God is unthinkable, because if He were unjust, He could not be God and everything would fall apart.
Job 34:16 "If now [thou hast] understanding, hear this: hearken to the voice of my words."
This appears to be addressed to Job. The discourse before this had been directed to his three friends, but Elihu appears here to have turned to Job, and to have made a solemn appeal to him, whether this were not so. In the subsequent verses, he remonstrates with him about his views, and shows him that what he had said implied severe reflections on the character and government of God.
Elihu was a very conceited young man to assume that these wise men did not know of God, and he would have to teach them. He believed he was the only one who had the truth.
Job 34:17 "Shall even he that hateth right govern? and wilt thou condemn him that is most just?"
Is it conceivable that there can be at the head of the universe, its Ruler and Guide, One who hates justice? The appeal is to the instinctive feeling that in the one God perfect goodness and omnipotence are united. Its spirit is exactly that of Abraham's question, "Shall not the Judge of all the earth do right?" (See Gen. 18:5).
And wilt thou condemn him that is most just? It is not right to condemn any just man, to charge him wrongfully, and then pass an unrighteous sentence on him. And much less to charge the righteous God with injustice, and condemn him that is most just, superlatively just; in whom there is not the least shadow of unrighteousness. Who is righteous in all his ways, and holy in all his works; who is naturally, essentially, and infinitely righteous.
Elihu was trying to defend God. He was asking, if it was possible that God, who was King of all, could be unjust?
Job 34:18 "[Is it fit] to say to a king, [Thou art] wicked? [and] to princes, [Ye are] ungodly?"
Would any subject of an earthly king deem it fitting to accuse his sovereign of wicked and unjust conduct? Would he even tax those who stood next to the king, the princes and great officers of the court, with ungodliness? If a sense of what is becoming and seemly would restrain a man from the use of language of this sort towards his earthly ruler. Can it be right that he should allow himself in such liberty or speech towards his heavenly King, his absolute Lord and Master? Job had not really used such language of God, though the complaints which he had made with respect to God's treatment of him might not unreasonably be held to imply some such accusation.
In the earthly realm, a person could get in serious trouble by saying such a thing. He might even get killed for such a remark. In a sense, he was saying that Job deserved to die for questioning God.
Job 34:19 "[How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands."
I.e. to God, who respects not the greatest princes, so as to do any unjust thing to gain their favor, or to avoid their anger, to whom princes and peasants are equally subject, and infinitely inferior. Who therefore is free from all temptation to injustice, which commonly proceeds from respect of persons (Lev. 19:15). And to whom therefore you do owe more reverence than your words have expressed.
"They all are the work of his hands": And therefore of equal worth and price with him, and equally subject to his power and pleasure.
Elihu said, "if it was dangerous to say that to an earthly king, how much more dangerous was it to say to the Creator of the universe?"
Job 34:20 "In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand."
I.e., "they all alike die, rich and poor together. The hour of death is not hastened for the poor nor delayed for the rich. They all alike die."
"And the people shall be troubled at midnight": It is hard to think that the writer did not know of (Exodus 12:29). It is better to read these statements as habitual presents and not as futures: "In a moment they die, even at midnight, the people are shaken and pass away," etc.
"Without hand": I.e. through no human agency, by an unseen power, the ruling hand of God. (Compare Job 20:26; Dan. 2:34-35; Zech. 4:6).
Whenever God chose they would die. It did not make any difference what their station in life was. When God chose they died. He kept threatening Job with death, and Job would welcome death. He did not dread death.
Verses 21-30: Elihu defended God against Job's criticism that God was neglectful and absent ("His eyes are upon the ways of man, and he seeth all his goings").
Job 34:21 "For his eyes [are] upon the ways of man, and he seeth all his goings."
Elihu proceeds to a fresh argument. The omniscience of God is a security against his acting unjustly. He knows exactly each man's powers, capacities, temperament, temptations, and circumstances, and will assuredly mete out to each without partiality or prejudice.
God knows everything man does, thinks, and even is. He knows the heart of man, which is what man really is.
Job 34:22 "[There is] no darkness, nor shadow of death, where the workers of iniquity may hide themselves."
They may flatter themselves, or cheat others, by covering their wicked actions with plausible pretenses and professions. But they cannot deceive God, nor keep their hearts and ways from his sight.
This is true, but the people who believe themselves to be right with God cannot hide their secret sins either. God knows everything about everyone. We have no secrets from God.
Verses 23-25: God knows everything about each person. He is not obligated to gather "men without number" to get more information. Because God's knowledge is not skewed like human knowledge. He judges with perfect wisdom (Psalm 139:1-4).
Job 34:23 "For he will not lay upon man more [than right]; that he should enter into judgment with God."
"Enter into judgment with God": These words do not refer to the judgment of the last days, but rather to the general accountability toward God that man experiences on a daily basis. The point Elihu made was that God did not need to go through all of the trappings of the court to get to the sentence. God "knoweth their works" (34:25).
Even though this was not spoken directly to Job, it was a derogatory statement made about Job. He was saying that Job was wrong in asking God to consider his situation.
Job 34:24 "He shall break in pieces mighty men without number, and set others in their stead."
Neither their greatness nor their numbers can secure them from the stroke of God's justice.
"And set others in their stead": Give away their power and dignity to others, who shall come in their place.
Job had been a mighty man. He had in fact, been a judge. Elihu and Job's so-called friends, probably would like to take Job's place as judge. They were all jealous of Job. Elihu said that God had destroyed Job to set one of them up as governor.
Job 34:25 "Therefore he knoweth their works, and he overturneth [them] in the night, so that they are destroyed."
That is, it appears from this that he knows all their evil works, because he judges and punishes them for them.
"And he overturneth them in the night": When they are at rest and secure. Or he turns or brings upon them the night. Namely, of calamity and tribulation, as the next words explain it, and as the words light and darkness are often used.
He had made a true statement that God rules the earth by elevating one man to be a ruler and tearing another down. He was pointing this to Job, and that was an error however.
Job 34:26 "He striketh them as wicked men in the open sight of others;"
I.e. as open and acknowledged malefactors.
"In the open sight of others": Literally, in the place of beholders. Meaning publicly, openly, where their fate is an example to others.
Elihu said that public embarrassment went with the tearing down that God did.
Job 34:27 "Because they turned back from him, and would not consider any of his ways:"
Became apostates from the ways and worship of God, as the posterity of Cain before the flood, and the posterity of Ham after it. Who had been educated and trained up therein, and turned from the law of God, as the Septuagint version, from the light and law of nature.
"And would not consider any of his ways": Either of providence, whether in a way of mercy which might lead to repentance, or in a way of judgment which might be a caution and instruction to them. Or of his precepts, the way of his commandments, not any of these would they consider; so as to express a value for them, show any regard to them, and walk in them. And which was owing to the stubbornness of their wills; they would not advert to them.
This was a strong statement. They turned away from God, and would not consider His ways. This would be a serious sin. It was not a sin that Job had committed.
Job 34:28 "So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted."
Their character is that of oppressors. They take away the rights of the poor; strip away their property without any just claims, and cause them to pour out their lamentations before God.
"And he heareth the cry of the afflicted": They oppress the poor so that they appeal unto him, but God hears their cry, and brings punishment upon the oppressor. This is "a general remark" thrown in here, meaning that God "always" regards the cry of the oppressed. Its bearing on the case before us is, that God hears the appeal which the oppressed make to him, and as a consequence brings calamity upon those who are guilty of wrong.
Elihu was saying that Job had offended the poor and the afflicted. This was the exact opposite of the truth. Job had been the champion of the poor and the afflicted.
Job 34:29 "When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:"
Either to the poor and oppressed persons last mentioned, or to any other person or people, as it follows.
"Who then can make trouble?" No man or creature can hinder God's design and work.
"When he hideth his face": I.e. withdraws his favor and help from them, and thereby exposes them to all oppressions or calamities.
"Who then can behold him?" I.e. who can look up to God with cheerfulness or confidence, to desire or expect his help? Or rather, who then will look upon him, or regard him, to wit, so as to pity or succor him? If God be against him, what man will or dare be for him? All men will forsake and oppose him, and so he will be utterly lost. For this who answers to the who in the former branch of the verse, and both of them speak of man and his act as opposed unto God and to his act. The case is the same in both: God can carry on his work, either of mercy or justice, as easily and as irresistibly upon a whole nation or people as upon one particular person.
Most of the statements that Elihu was making, were the same statements Job had made himself. Job was not only aware that these things were wrong, but had made absolutely sure that he was not guilty of any of these things.
Job 34:30 "That the hypocrite reign not, lest the people be ensnared."
Rather, (whether God is provoked), on account of an ungodly man reigning, or by the snares of a whole people. I.e., the corruption of a nation, such as Sodom.
A hypocrite was a man who pretended to love God, and really was just making a show for the people around him. People who believed a hypocrite were in for a bad surprise. Job was not a hypocrite.
Verses 31-33: God will not be regulated in His dealings by what men may think. He does not consult men. If He chooses to chasten He will decide when it is enough.
Job 34:31 "Surely it is meet to be said unto God, I have borne [chastisement], I will not offend [any more]:"
These verses express the attitude that should be assumed towards God: one of submission and penitence.
The three friends and Elihu tried to get Job to say that the chastisement from God was because of some sin he had committed. They wanted him to ask God to forgive him. Job knew of no sin that he had committed. He could not ask for forgiveness, without knowing what he had done wrong.
Job 34:32 "[That which] I see not teach thou me: if I have done iniquity, I will do no more."
"If in anything I fail to see thy will, teach it to me. Make thy way plain before my face." If I have done iniquity, I will do no more. The hypothetical form seems to be preferred, as more acceptable to Job, who maintained his righteousness, than a positive confession of sin.
Job had already asked God to reveal to him where he had failed. Job was a man of a pure heart.
Job 34:33 "[Should it be] according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest."
The two clauses should be taken together, and the translation should run, "Should God recompense" (i.e. make his awards) "according to thy pleasure" or "as thou willest?" Elihu turns to Job and directly addresses him, "Can he expect that God will make his decrees, condemn and absolve men, just as Job thinks right?"
"Whether thou refuse": Rather, since thou refuses them. Job had refused to acknowledge the justice of God's awards and decisions.
"Or whether thou choose": And not I; rather, but thou must choose, and not I. It is Job who must determine how he will act. Elihu, a friend, can only point out and recommend a course, as he had done (in verses 31-32). It is for Job himself to determine what course he will take.
"Therefore speak what thou knowest": I.e. "Say what thou hast determined on."
Elihu believed that Job wanted God to listen to him and do it his way. He also was saying that it would not matter what Job wanted, God would do it His way anyhow. God would not be influenced by anyone's explanation. Elihu wanted Job to answer this.
Verses 34-37: Apparently, Elihu was convinced Job hadn't had enough chastening because of how he answered his prosecutors. He continued to defend his innocence and speak to God.
Job 34:34 "Let men of understanding tell me, and let a wise man hearken unto me."
I am content that any wise man should judge of my words. Let any such tell us what their opinion is.
Since Job would not answer him, now he asked the wise men he had addressed this to, to answer him. He was just sure they understood.
Verses 35-37: Elihu concluded that his friend was guilty ("My desire is that Job may be tried unto the end") because he expressed anger against God (added "Rebellion unto his sin"), rather than maintaining a posture of repentance and silence.
Job 34:35 "Job hath spoken without knowledge, and his words [were] without wisdom."
Not that Job was an ignorant man, either in things natural or divine. But in this point, about the chastening hand of God upon him, he had said some things which betrayed lack of knowledge (as in Job 34:5).
"And his words were without wisdom": Job was not destitute of human wisdom, nor of spiritual wisdom, but no man is wise at all times. Some things had dropped from him which savored of folly and ignorance, and which he afterwards was convinced of, and confessed with shame (Job 40:4). Being charged by the Lord himself with what he is here by Elihu (Job 38:2). And it may be observed, that Elihu does not charge Job with being a wicked man, as his three friends did, but as having spoken unadvisedly with lips, under his chastening circumstances, and which he labors to convince him of.
The attack by Satan on Job was terrible. These men who should have known Job well enough to know he was not a practicing sinner, were making things worse and not better for Job. This young Elihu was judging Job, who was a much stronger man of God than he was.
Job 34:36 "My desire [is that] Job may be tried unto the end because of [his] answers for wicked men."
Literally, would that Job be tested to the uttermost! "Tested" i.e., as gold is tested. By the touchstone, and "to the uttermost," so that there should be no doubt as to the result. Elihu had his wish. Job was tried as severely as possible, and the issue was pronounced by God himself. "Ye have not spoken of me the thing that is right, as my servant Job hath" (42:8, Revised Version). Because of his answers for wicked men; rather, after the manner of wicked men (compare above, verses 5, 6, 9). This was the view which Elihu took of Job's rash words.
Job 34:37 "For he addeth rebellion unto his sin, he clappeth [his hands] among us, and multiplieth his words against God."
He sinned before by impatience under his afflictions, but now he is grown obstinate, and, instead of humbling himself for his sins, he justifies himself, and accuses the blessed God.
"He clappeth his hands among us": In token of victory, insulting and triumphing.
"And multiplieth his words against God": In effect, though not directly.
This young man had judged Job severely. He was wishing for God to do even more terrible things to Job, than Satan had already done. Just the fact that Elihu wanted this for Job, was a sin on Elihu's part. Elihu believed that Job had rebelled against all authority. The truth was that it was Elihu who had rebelled against his elders.
Job Chapter 34 Questions
Verses 1-16: Elihu again referred to Job's complaints, first of all his thinking that there appeared to be no advantage to being righteous (verse 3), which Job had said, as recorded (in 21:15; and 34:9). The first part of his answer is that Job gained nothing by sinning or not sinning because God was so high that nothing men do affects Him (verses 5-7). It only affects other men (verse 8). Job had also complained that God did not answer his prayers when he cried under this oppression (see 24:12, 30:20). Elihu coldly gave 3 reasons why Job's prayers had not been heard: pride (verses 10, 12), wrong motives (verse 13), and lack of patient trust (verse 14). Again, all this theoretical talk missed Job's predicament completely because he was righteous. Elihu was no more help than the other counselors.
Job 35:1 "Elihu spake moreover, and said,"
Hebrew, vaya‛an. "And he answered"; the word "answer" being used, as it is often in the Scriptures, to denote the commencement of a discourse. We may suppose that Elihu had paused at the close of his second discourse, possibly with a view to see whether there was any disposition to reply.
Job 35:2 "Thinkest thou this to be right, [that] thou saidst, My righteousness [is] more than God's?"
Canst thou in thy conscience, upon second thoughts, approve of what thou hast said?
"That thou saidst": This is produced in proof of the foregoing charge. Job had often affirmed that he was, and still continued to be, righteous. Though he had no present benefit by his righteousness, but much bitterness with it. And that God did not act kindly toward him, notwithstanding his former and present piety, but dealt with him as if he had been a most wicked man. Now, Elihu interprets this as implying that he thought himself more righteous than God.
"My righteousness is more than God's": Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved. Now Elihu was speaking directly to Job. It was such a shame that Elihu was accusing Job of saying things he never even thought of saying. Job had never made a statement that this could have even been twisted to mean.
Job 35:3 "For thou saidst, What advantage will it be unto thee? [and], What profit shall I have, [if I be cleansed] from my sin?"
"Unto me": Such changes of persons being frequent in the Hebrew language.
"And what profit shall I have": I have no more present advantage by all my care to please and serve God than wicked men have by their sins against him. God regards my cries no more than theirs, and shows no more kindness or pity to me than he doth to the most profligate wretches. But, it must be remembered, if Job's words implied anything of this kind, it was only with reference to his state in the present life. He well knew that he should have much, yea, everlasting advantage from his piety in the life to come.
Job had said that his righteousness had brought him no special treatment here on the earth. Of course, we know that what Job was speaking of, was this latest attack that had actually come from Satan. Job had no way of knowing that this attack was from Satan. Job had felt that ultimately God would bring him out of this terrible dilemma he was in.
Job 35:4 "I will answer thee, and thy companions with thee."
I.e. "thy comforters, Eliphaz, Bildad, and Zophar." Elihu has pledged himself to confute their reasoning, no less than those of Job (Job 32:5-20), and now proposes to carry out this intention. But it is not very clear that he accomplishes his purpose. In point of fact, he does little more than repeat and expand the argument of Eliphaz (Job 22:2-3).
It appears that Elihu was trying to prove Eliphaz, Bildad, and Zophar just as wrong as Job. He had to defame them all, if he would take the high position that Job had held. The three friends were no companions of Job. They had accused Job of things that would have easily classified them as his enemies.
Job 35:5 "Look unto the heavens, and see; and behold the clouds [which] are higher than thou."
I.e. "look to the material sky and heavens, so far above thee and so unapproachable. And judge from them how far the God who made them is above thy puny, feeble self. How incapable he is of being touched by any of thy doings."
Elihu was insinuating that all of them thought they were higher than God in the heavens. God had created the heavens, as well as the earth. He was above it all. The Creator is greater than His creation. Job would agree with that completely. In fact he stated that before Elihu did.
Job 35:6 "If thou sinnest, what doest thou against him? or [if] thy transgressions be multiplied, what doest thou unto him?"
Man's sins against God cannot injure him, diminish from his power, or lower his dignity. They can only injure the sinner himself. God does not punish them because they harm him, but because they are discords in the harmony of his moral universe. Or even if thy transgressions be multiplied; i.e. if thou persist in a long course of sin. And adds "rebellion" to transgression, and self-complacency to rebellion, and "multiplies your words against God" (Job 34:37). Even then, what doest thou unto him? What hurt do you inflict upon him? None.
Mankind cannot do harm to God. The only way they can hurt Him, is to break His heart. The sins and transgressions of mankind do no real harm to God, except to His heart. To commit sin means disobedience to God. The sin will not alter God's plan for the world in any way. The sin causes hurt to your own soul.
Job 35:7 "If thou be righteous, what givest thou him? or what receiveth he of thine hand?"
By parity of reasoning, as our sins do not injure God, so our righteousness cannot benefit him. As David says, "My goodness extendeth not to thee" (Psalm 16:2).
"Or what receiveth he of thine hand?" All things being already God's, we can but give him of his own. We cannot really add to his possessions, or to his glory, or to his felicity. We cannot, as some have supposed they could, lay him under an obligation.
We cannot do anything directly for God except to love Him. We cannot add to Him by any of our righteous deeds. The easiest way to help God is to help our fellowmen. We read in Matthew what Jesus had to say about this.
Matthew 25:40 "And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me."
Job 35:8 "Thy wickedness [may hurt] a man as thou [art]; and thy righteousness [may profit] the son of man."
The verse reads literally: thy wickedness is to (touches, affects), a man as thou art, and thy righteousness is to one of mankind. I. e. thyself who art a man; for it cannot touch God who is exalted above such influence.
Elihu was actually saying that God would punish the wicked man, and bless the man who did righteousness. This is not necessarily so. To be righteous, so that you could benefit for being righteous, would in itself keep you from being righteous. We should never go to church, give our offerings, or live righteous to get a reward from God. We should do all these things because we love God and want to please Him.
Job 35:9 "By reason of the multitude of oppressions they make [the oppressed] to cry: they cry out by reason of the arm of the mighty."
Rather, by reason of the multitude of oppressions, men cry out. It is not Job only who cries to God. Oppressors are numerous; the oppressed are numerous; everywhere there are complaints and outcries.
"They cry out by reason of the arm of the mighty": The oppressors are, for the most part, the mighty of the earth. Kings, princes, nobles (see Isa. 1:23; 3:14-15; Hosea 5:10; Amos 4:1).
Elihu proceeded to tell Job why God had not answered his prayers. In all truth, no one but God knows why God does not answer a certain prayer. The oppressors who cause people to cry, are generally the people who rule over the oppressed. Rulers must remember that someday they will stand before the Ruler of the entire world, and give an account. God will judge them as they judged others on the earth. Those who oppressed others will be oppressed themselves.
Job 35:10 "But none saith, Where [is] God my maker, who giveth songs in the night;"
The oppressed, in many cases, do not appeal to God at all. They mutter and complain and groan because of their afflictions; but they have not enough faith in God to cry to him. Or, if they do so cry, it is not in a right spirit; it is despondingly, despairingly, not confidently or cheerfully.
"God my maker, who giveth songs in the night": The truly pious man sings hymns of praise in his affliction, as Paul and Silas did in the jail at Philippi, looking to God with faith and a lively hope for deliverance.
The oppressed many times did not know God and did not call out to Him for help. Some of them were from generations of those who had been oppressed. They had never truly been happy.
Job 35:11 "Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven?"
Elihu probably alludes to Job's defense of his complaints as natural, like the instinctive cries of beasts and birds (Job 6:5). God, he says, has given to man a higher nature than he has bestowal on the brutes. And this nature should teach him to carry his griefs to God in a proper spirit; a spirit of faith, piety, humility, and resignation. If men cried to him in this spirit, they would obtain an answer. If they do not obtain an answer, it must be that the proper spirit is lacking (compare James 4:3).
God made man in the image of God. Animals, fowls, and fish were all made lower than man. Man has a soul and animals do not. Man was made to rule over the beasts, not to be taught by them.
Job 35:12 "There they cry, but none giveth answer, because of the pride of evil men."
"There": Smitten by calamity, they do at last cry to God.
"But none giveth answer": They "ask, and receive not." Why?
"Because of the pride of evil men": Because, i.e., they ask proudly, not humbly. They claim relief as a right, not as a favor. They approach God in a spirit that offends him and prevents him from granting their requests.
This was a sharp criticism of Job. Elihu said Job was not answered by God, because he asks from a heart filled with pride. We learned very early in this book of lessons, that Job was truly a humble man. All of the accusations of Elihu were false.
Verses 13-15: The emphasis here is on God's transcendence in contrast to His nearness. Rather than humans asking for God's response, Elihu argued that humans (and Job especially) needed to approach God with humility.
Job 35:13 "Surely God will not hear vanity, neither will the Almighty regard it."
God will not hear prayers that are rendered "vain" by sin or defect in those who offer them, as by a want of faith, piety, humility, or resignation.
Neither will the Almighty regard any such petitions.
This was a true statement, but Job was not guilty of doing this. God listens to and answers the prayers of the humble.
Job 35:14 "Although thou sayest thou shalt not see him, [yet] judgment [is] before him; therefore trust thou in 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.
This was very good advice, if you were not suffering as Job had suffered. Sometimes in great distress, we all feel that God is far away. It does not mean that we have any less faith in His ability to answer our prayers. He is the Judge of all the world. Trust in God is one step beyond faith. It is when we know that God is working everything out to our benefit, and we rest in that fact. I believe Job had come to that point. He had moments of weakness, but never stopped trusting in God.
Verses 15-16: Elihu suggested that although Job had suffered, his suffering was not the fullness of God's anger or He would have punished Job more for the sinfulness of his speeches. He thought God had actually overlooked the folly of Job in his useless words.
Job 35:15 "But now, because [it is] not [so], he hath visited in his anger; yet he knoweth [it] not in great extremity:"
That is, because Job doth not acknowledge God's justice and his own sins, and wait upon God in a proper way for mercy.
"He hath visited in his anger": God hath laid grievous afflictions upon him, all which appear to be too little to bring Job to a compliance with God's will.
"Yet he knoweth it not": Job is not sufficiently sensible of it, so as to be humbled under God's mighty hand.
"In great extremity": Or, though in great extremity, namely, of afflictions. Though Job hath hitherto been, and still is, exercised with very sore calamities. Yet they have not brought him to the knowledge of God and himself.
Elihu still believed that the anger of God brought this trouble to Job. Elihu was even saying that God had gone easy on Job. Elihu would not have felt that way, if he had the same problems.
Job 35:16 "Therefore doth Job open his mouth in vain; he multiplieth words without knowledge."
Hence it is manifest that he pours forth his complaints without any success, and gets no relief by them.
"He multiplieth words without knowledge": Thereby discovering his ignorance of God and of himself.
This judgement, as all the others that Elihu had made, was in error. Elihu was in a sense saying that God had turned His back on Job. He said Job spoke without knowledge and God would not hear him. He could speak mountains of words, and God would still not hear. Elihu had made a terrible mistake in saying all of this.
Job Chapter 35 Questions
36:1 - 37:24: Elihu had agreed with his 3 co-counselors that Job had sinned, if nowhere else, in the way he questioned God (33:12), by seeing his suffering as indicating God is unjust (34:34-37), and by feeling that righteousness had no reward (chapter 35). In this final answer to Job, he turned to focus mostly on God rather than the sufferer (verse 2).
Verses 1-25: Elihu continues by expounding the grace of God to men: He opposes wicked men (verses 5-6); exalts righteous men (verse 7); tries to bring sinners to repentance (verses 8-12), and delivers those who suffer unjustly (verse 15). Before such a God, Job must repent of his sins and praise the omnipotent God (verses 17-25).
Job 36:1 "Elihu also proceeded, and said,"
It is not easy to acquit Elihu of some of the "arrogance" he was so ready to ascribe to Job. He professes very great zeal for God, but it is hard to see that some of his great professions are warranted. For instance, he says in verse 2:
Verses 2-4: The phrase "knowledge from afar" conveys Elihu's mistaken assertion that his words were directly from God.
Job 36:2 "Suffer me a little, and I will show thee that [I have] yet to speak on God's behalf."
Give me thy patient attention but a little longer.
"I will show thee that I have yet to speak on God's behalf": That I have not yet said all that can be said to justify God's dispensations toward thee.
Elihu acted as if he was fighting in behalf of God against Job. Job was not opposed to God, and never had been. Elihu was not through saying things that he thought might benefit in answering what he called Job's charges against God. Job really had placed no charges against God. Job just wanted to know what he had done to cause all of the calamity that had come upon him.
Job 36:3 "I will fetch my knowledge from afar, and will ascribe righteousness to my Maker."
From remote times, and places, and things. I will not confine my discourse to any particular case, but will justify God by declaring his great and glorious works of creation and providence, both in the heaven and the earth, and the manner of his dealings with men in other parts and ages of the world. These are the chief heads of the following discourse, and therefore the best comment upon this general expression.
"And will ascribe righteousness to my Maker": I will prove and maintain this truth, that God is righteous in all his ways.
Everyone who is a true believer (including Job), know that righteousness belongs to God. He was trying to prove to Job that God was righteous and Job already knew that He was righteous. Job also knew that we could put on the righteousness of God through belief in the Lord.
Job 36:4 "For truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee."
"He that is perfect in knowledge": Elihu made what appeared to be an outrageous claim in order to give credibility to his remarks.
This was an extremely egotistical statement. Perhaps he said this to impress on Job that he was telling the truth.
Verses 5-12: Elihu began by repeating the thought that though God sends trouble, He is just and merciful (verse 6); He watches over the righteous (verse 7); He convicts them of sin (verses 8-9); He teaches them to turn from it (verse 10), and rewards their obedience (verse 11), or punishes their rebellion (verses 12-14).
Job 36:5 "Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom."
His greatness doth not cause him (as the greatness of men causes them), to despise or oppress such as are mean.
"He is mighty in strength and wisdom": His strength is guided by wisdom, and therefore cannot be employed to do anything unbecoming him, or unjust toward his creatures, either of which would be an instance of folly.
Job fully agreed that God was mighty. He also agreed that God was just in his dealings with man. Job also knew that God had great love for all men. He is not a respecter of persons, and does not esteem one over another. God's strength is greater than any other, and He is the source of all wisdom. All of these things were stated by Elihu to prove that God was just. Job had not questioned whether God was just or not.
Job 36:6 "He preserveth not the life of the wicked: but giveth right to the poor."
There is no special providence over the life of the wicked, as Job had supposed, or pretended to suppose (Job 21:7; compare Job 12:6). On the contrary, God "overturneth" wicked men "in the night, so that they are destroyed; he striketh them as wicked men in the open sight of others" (Job 34:25-26).
"But giveth right to the poor": The poor and afflicted, the meek and humble, God vindicates. They are his special charge. So far is he from favoring the ungodly.
Elihu had said that he would say new things that would convince Job. All of these statements, Job himself had already given.
Job 36:7 "He withdraweth not his eyes from the righteous: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted."
Under no circumstances does God cease to keep an eye upon the righteous, as Job had seemed to imply when he exclaimed, "Oh that I were as in months of old, in the days when God preserved me!" or "watched me!" (Job 29:2). "The eyes of the Lord are" always "upon the righteous, as his ears are open unto their cry" (Psalm 34:15).
"But with kings are they on the throne": In some cases, God shows his care of the righteous by "setting them with princes, even with the princes of his people" (Psalm 113:8), raising them, that is, to high station, and making them companions of the great of the earth.
"Yea, he doth establish them for ever, and they are exalted": They are permanently established in their high positions, like Joseph and Mordecai and Daniel; and they are exalted to the highest pitch of prosperity.
God exalts and God brings down. There is no argument with that. Job had mentioned earlier that he had been under the watchful eye of the LORD, before all of these calamities came. Job was not judging God. He just wanted to understand what was happening.
Job 36:8 "And if [they be] bound in fetters, [and] be holden in cords of affliction;"
On the other hand, there are doubtless cases where the righteous suffer adversity. And are even "bound in fetters," and "holden in cords of affliction" (Gen. 39:20; Jer. 40:1; Dan. 3:21; Matt. 14:3; Acts 12:6; 16:24; 24:27). But even here God's vigilance is not relaxed. On the contrary, he watches with the utmost care over their afflictions, apportioning them according to the needs of each, and making every possible effort, by means of them, to work their reformation.
Job 36:9 "Then he showeth them their work, and their transgressions that they have exceeded."
God, by his chastisements, makes men see what has been faulty in their life's work. In what respects they have been negligent, where they have lapsed into actual sin. Signal afflictions are a call to men to "consider their ways," and search out the nature of their offences. Some afflictions, as sickness and imprisonment, by depriving men of active employment, almost force them to engage in such a retrospect.
"And their transgressions that they have exceeded": Rather, and their transgressions wherein they have behaved themselves proudly (compare the Revised Version). In all sin, as it is a contempt of God's Law, there is an element of pride. The temptation to pride especially besets those whose conduct is, in outward appearance, correct and virtuous.
Elihu along with Job's friends, were relating difficulties in this life with being out of fellowship with God. This is absolutely not true. All of the apostles who followed Jesus, except for one, were believed to have died a martyr's death. That in itself discredits the theory that Elihu had here. These apostles suffered for doing good, not for doing wrong. Stephen was stoned to death for preaching the gospel. Those who are looking for just good times when they come to the Lord, have come to Him for the wrong reason.
2 Timothy 2:12 "If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:"
We must be extremely careful ourselves about coming to Christ, because we think it will eliminate our problems.
Job 36:10 "He openeth also their ear to discipline, and commandeth that they return from iniquity."
I.e. He enableth and inclineth them to hearken to what God speaks by the rod, who would not hear in the time of their prosperity.
"To discipline": Or, to instruction, i.e. to receive instruction. Or, to chastening, i.e. to hear the rod, and who hath appointed it, as is said (Micah 6:9).
"Commandeth": Either by his word or Spirit accompanying the affliction, and discovering the mind and will of God in this dispensation.
"That they return from iniquity": Which is the chief cause of their calamity.
Job 36:11 "If they obey and serve [him], they shall spend their days in prosperity, and their years in pleasures."
God's admonition and command.
"They shall spend their days in prosperity": They shall be restored to their former prosperity, and shall live and die in it. This he says according to the tenor of God's promises, especially in the Old Testament state of the church, and according to the common course of God's providence in those days, which Elihu and other good men had observed.
"And their years in pleasures": Abounding in worldly comforts, and delighting themselves in the love and favor of God thereby manifested to them.
We must be careful to remember that these statements were made by Elihu. This did not happen for any of the prophets of old, and certainly is not the criteria for a perfect life on earth now. In the old covenant, there were blessings that went with obedience to God and curses for disobedience, but that did not mean that was a blanket policy. God judges the heart more than he judges the actions of people. Many people who are wonderful, God fearing people are poor.
Job 36:12 "But if they obey not, they shall perish by the sword, and they shall die without knowledge."
Elihu argued that some people, like Job, do not learn from God's rebuke and instruction; they do not turn to Him, and as a result, they eventually "perish".
To disobey God is to say that He is not Lord. Your Lord tells you everything to do. The only thing that God will not forgive is a person dying not believing in Him.
Job 36:13 "But the hypocrites in heart heap up wrath: they cry not when he bindeth them."
The words rather mean the godless or profane in heart.
"They cry not": That is, cry not for help.
"When he bindeth them": That is, (as in Job 36:8), he has been speaking especially of one kind of affliction, like that, namely, of Joseph.
There was much truth mingled in with the false accusations of Elihu here. Notice in this, he mentioned the hypocrisy was in the heart. This statement is true. Hypocrisy is showing the world one thing and having an entirely different feeling in your heart. Hypocrites store up the wrath of God for themselves.
Job 36:14 "They die in youth, and their life [is] among the unclean."
Literally, their soul dies in youth. The result is that, while they are still young, the vital strength of their soul is sapped. They "come to a premature end, like youths who have destroyed the spring of life by licentiousness".
"And their life is among the unclean": On the particular "uncleanness" intended, (see Deut. 23:17.)
This was Elihu's opinion. Many hypocrites live to be very old.
Job 36:15 He delivereth the poor in his affliction, and openeth their ears in oppression."
"Openeth their ears in oppression": This was a new insight and perhaps the most helpful thing Elihu said. He went beyond all that had been said about God's using suffering to chasten and bring repentance. He was saying that God used suffering to open men's ears, to draw them to Himself. But as long as Job kept complaining, he was turning to iniquity rather that drawing near to God in his suffering (verses 16-21).
We discussed earlier, that Job was the champion of the poor. Elihu said that suffering for one's sins leads to God.
Job 36:16 "Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and that which should be set on thy table [should be] full of fatness."
It is possible to understand this verse somewhat otherwise, and the sense may perhaps be improved. Elihu may be speaking, not of what God would have done, but of what He has done. "Yea, also He hath removed thee from the mouth of an adversary, even case and abundance in the place of which there was no straitness, and that which came down upon thy table full of fatness. But thou art full of the judgment of the wicked, therefore justice and judgment take hold on thee." "God, in His mercy, saw that thou wast in danger, and He removed the cause of temptation, and thy chastisement would have been of short duration hadst thou been submissive and resigned. But thou hast been bold and daring, like the wicked, and hast reaped the judgment of the wicked."
It appears that Elihu was trying to say that Job would have been delivered from this terrible calamity he had been in, if he had accepted that calamity in the right spirit, and repented of his sins.
Job 36:17 "But thou hast fulfilled the judgment of the wicked: judgment and justice take hold [on thee]."
I.e. but, as thou hast not so acted, the result has been different. Thy hardness and impenitence have brought upon thee the judgments reserved by God for the wicked.
"Judgment and justice take hold on thee": Thou art suffering the just penalty of thy obstinacy.
It seems that every few verses Elihu went back to telling Job he deserved all of the punishment that had come upon him. He was saying here, that God had judged Job, and now all of this calamity was the just punishment from God.
Job 36:18 "Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee."
To wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God's wrath against thee. Therefore, look to thyself, and reconcile thyself to God by true repentance whilst thou may, and before sentence be executed upon thee.
"Beware": This is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases (as Gen. 3:22; 11:4; 42:4; Isa. 36:8; see the like also Matt. 25:9; Acts 5:39).
"With his stroke": Properly, with the stroke of his hand or foot. It is an allusion to men, who oft express their anger by clapping their hands, or stamping with their feet.
"Then a great ransom cannot deliver thee": For if once God's wrath take hold of thee, and sentence be executed upon thee before thou dost repent and humble thyself to thy judge. Neither riches, nor friends, no, nor any person or thing in heaven and earth, can redeem thee; no ransom or price will be accepted for thee.
In this particular verse, he was saying that Job had gone too far. Elihu thought that God should have just killed Job. Elihu told Job there was danger of getting to the point where nothing could ransom him.
Job 36:19 "Will he esteem thy riches? [no], not gold, nor all the forces of strength."
Rather: Will thy riches suffice? (Revised Version). Or will they stand the shock of battle? Will they be a sufficient strength to thee in the time of trouble? "No, not gold". This rendering is now generally given up, and the words, lo betsar are taken in connection with the preceding sentence, thus: will thy riches suffice that thou be not in distress? Or, in other words: Will they keep thee out of trouble? If not, will all the forces of thy strength suffice to do so? Assuredly, nothing will avail against the "stroke" of God (verse 18).
Gold and other riches will not be of help to Job or anyone else, if the wrath of God came. Job's riches could not take away the terrible disease in his body. The wealth could not bring his children back to life.
Job 36:20 "Desire not the night, when people are cut off in their place."
The night of death, which Job had often desired, for then thou art irrecoverably gone. Take heed of thy foolish and often-repeated desire of death, lest God inflict it upon thee in anger.
"When people are cut off in their place": By which individuals, and even whole nations and bodies of people, are sometimes cut off in wrath, in their several places where they are. Or, are suddenly taken away before they can remove out of the place where the stroke of God finds them. Or, in the place where they are settled and surrounded with all manner of comforts and friends, all which cannot prevent their being cut off.
Job wanted God to take his life and end his suffering. Job had no desire to kill himself. He wanted God to end his life. Job knew that life and death should be in the hands of God, not in the hands of man. Elihu told Job not to even desire to die.
Job 36:21 "Take heed, regard not iniquity: for this hast thou chosen rather than affliction."
Hebrew, al teepen, look not to it. Namely, with an approving or desiring eye, as this expression is used (Prov. 23:31).
"This hast thou chosen rather than affliction": Thou hast chosen rather to quarrel with God, and censure his judgments, than humbly and quietly submit to them, and wait upon God by faith and prayer for deliverance in his due time and appointed way.
Elihu thought that Job should not complain, or even desire to die. He thought Job should just patiently accept his affliction as just punishment from God.
Verses 36:22 - 37:24: Instead of complaining and questioning God, as Job had been doing, which was sin (as Job will later confess in 42:6), he needed to see God in his suffering and worship Him. 33:24).
Job 36:22 "Behold, God exalteth by his power: who teacheth like him?"
The rest of Elihu's speech is splendidly eloquent. He dilates on the power and majesty of God, and appears to be speaking in contemplation of some magnificent natural phenomenon, as the tempest, or hurricane, or whirlwind; out of which the Lord ultimately spake (Job 38:1). It is probable that this storm was beginning to gather, and that it suggested the glorious imagery of Elihu's speech. The points are that;
(1) God is the source of greatness;
(2) That there is no teacher like Him (Job 36:22);
(3) That He is absolute as well as almighty (Job 36:23); and
(4) That He is unsearchable and eternal (Job 36:26).
Elihu thought God was teaching Job a lesson in these calamities. He thought if Job would accept his punishment, God would eventually restore him. He also thought that it was by His power that God ruled.
Job 36:23 "Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?"
Who hath prescribed to him what he ought to do? Who is superior to him, and has marked out for him the plan which he ought to pursue? The idea is, that God is supreme and independent; no one has advised him, and no one has a right to counsel him. Perhaps also, Elihu designs this as a reproof to Job for having complained so much of the government of God, and for being disposed, as he thought, to "prescribe" to God what he should do.
"Or, who can say, thou hast wrought iniquity?" This may be said of every man, but it cannot be said of God by any without sin. For, as there is no iniquity in his nature, there can be none in his works. Not any in his works of providence, no, not in the afflictions of his people. Just and true are all his ways.
Of course, no one can say this to God. The thing was, Job had never said this to God. He was being accused of things he had never done. Elihu accused Job of trying to teach God a better way.
Job 36:24 "Remember that thou magnify his work, which men behold."
Every work which he doth; do not condemn any of his providential works, but adore them as done with admirable wisdom and justice.
"Behold": With admiration and astonishment. Every man may see it, namely, his work last mentioned. The power, and wisdom, and greatness of God are so manifest in all his works that all who are not stupid must see and acknowledge them.
Job 36:25 "Every man may see it; man may behold [it] afar off."
Elihu was instructing Job to magnify God even in his sufferings. He was reminding Job that many were looking on to see how he handled this problem. Elihu had no idea the extent of what he had said. It was true, Satan and all the angels in heaven were looking on. Of course, the people around Job on the earth were looking too. It is strange, but even our generation look to Job in awe at his endurance. Many times, we compare out troubles with his. We always think, my troubles are less than his were, perhaps we too can stand without falling. He is an encouragement to us all.
Verses 36:26 - 37:24: In a beautiful passage on the power and greatness of God, Elihu lists the marvels of nature as tokens of God's might: raindrops (36:27-28), thunderstorms (36:29 - 37:5), snow (37:6-9), ice (37:10), and clouds (37:11-13). In light of these examples of God's greatness, Job is admonished to listen (verse 14). Man is too limited in knowledge (verses 15-20), to speak to, approach, or understand such a God (verses 21-23). Therefore, man must fear God.
Job 36:26 "Behold, God [is] great, and we know [him] not, neither can the number of his years be searched out."
"We know him not": Though one may have a personal knowledge of God in salvation, the fullness of His glory is beyond human comprehension.
This was an understatement by Elihu. God's greatness endures forever. His years cannot be numbered, because He is eternal. He is Alpha and Omega, the Beginning and the End. There is no way that mere man can comprehend the greatness of God. He is omnipresent. He is omniscient. He is omnipotent.
Ephesians 4:6 "One God and Father of all, who [is] above all, and through all, and in you all."
The best view we have of God is in Jesus:
Ephesians 1:20-22 "Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places]," "Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:" "And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church,"
Verses 27-33¨Elihu's description of the "vapor" is simply a declaration of who controls the weather, a typical question in the ancient Near East.
From 36:27 - 37:4 Elihu gave a picture of God's power in the rain storm.
Job 36:27 "For he maketh small the drops of water: they pour down rain according to the vapor thereof:"
Rather, he draws up the drops of water. I.e. by the heat of his sun he causes exhalations to arise from the sea and the moist earth, and draws them up into the higher regions of the atmosphere, where they are condensed into clouds, that hang suspended in the air.
"They pour down rain according to the vapor thereof": Literally, they flow down as rain for his mist. The water collected in the clouds flows down in the shape of rain for the purpose of watering the earth (see Gen. 2:6, where the same word occurs).
God has complete control of all nature. He causes the sun to draw the water from the earth. It is held in the clouds, until He causes it to rain. He is all power.
Job 36:28 "Which the clouds do drop [and] distil upon man abundantly."
All is done for man, for his benefit and advantage.
It is God's decision how much rain will fall, and where it is to fall. One of the promises God made to those who obeyed Him, was that it would rain when they needed it for their crops to grow. Rain at the right time and in the right amount is a blessing from God.
Job 36:29 "Also can [any] understand the spreadings of the clouds, [or] the noise of his tabernacle?"
The rapid generation of clouds, their gathering together, seemingly from all quarters, and the way they almost suddenly overspread the heavens (1 Kings 18:45). Are among the most remarkable phenomena of nature, and are very difficult to "understand" and account for.
"Or the noise of his tabernacle": The awful crash of the thunder, which echoes along the sky. God's "tabernacle," or pavilion (Psalm 18:11), is, if not as inexplicable, even more fearful and astounding. Man shrinks and quails before the terrible sound, and feels himself in the presence of a mighty and inscrutable power.
The answer to this is no. The only time we will understand, is after we have left this body of flesh and are with Him in heaven. The noise of the tabernacle here, could be speaking of thunder in the heavens.
Job 36:30 "Behold, he spreadeth his light upon it, and covereth the bottom of the sea."
I.e. the lightning; of which the whole context speaks, which is fitly called God's light, as it is called God's lightning (Psalm 144:6). Because God only can light it.
"Upon it": Upon the cloud, which is in a manner the candlestick in which God sets up this light.
"Covereth the bottom of the sea": The lightning spreads far and wide over all the parts of the sea, and pierces deep, reaching even to the bottom of it, and spreading itself upon it, and so covering it like a gay and glorious garment, suddenly cast over and covering the body of a man or woman. Or as God is said to cover himself with light as with a garment (Psalm 104:2).
The source of all Light is God. Jesus said He is the Light of the world. In Him is no darkness at all. He is that Light in Genesis that gave everything the power to be.
Job 36:31 "For by them judgeth he the people; he giveth meat in abundance."
"Judgeth ... giveth meat": The rain storm can be a disaster of punishment from God or a source of abundant crops.
By his clouds God works two opposite effects. On the one hand, he executes judgment upon the peoples, destroying their crops, causing widespread ruin by inundations, smiting and slaying numbers with his thunderbolts. On the other:
"He giveth meat in abundance": Restoring to the parched earth its fertility by means of copious and refreshing showers, stimulating vegetation, and so furthering the harvest.
Job would not argue about these last few verses. Job had made all of these statements earlier himself. All good gifts come from God.
Job 36:32 "With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt."
With thick and black clouds spread over the whole heavens, as it is in times of great thunders and lightning. Hebrew: With hands; either the clouds are so called for their resemblance to hands (1 Kings 18:4), as being hollow and spread abroad. Or the meaning is that God covers the light as it were by the hollow of his hand, as a man sometimes covers the light of a candle.
"The light": Either the lightning, or rather the sun, which is fitly called light (Job 31:26; Psalm 136:7), as being the fountain of light.
"Commandeth it not to shine": Or, gives a charge concerning it, to wit, that it shall be covered. Or, forbids it, as this Hebrew word, joined with this proposition, usually signifies (as Gen. 2:17; 28:6; 1 Kings 2:43; 11:11), and elsewhere. I.e. hindered it, as it were by an express command or prohibition, from its usual and proper work, to wit, from shining.
"That cometh betwixt": Which God interposes as a veil between the sun and earth; by which he does, as it were, deliver his command or prohibition to the sun that it should not shine.
It is not Satan who controls the weather, it is God. He causes the Light to shine. He causes the clouds to come between the Light and the earth. God is in control of everything and everyone, including Satan.
Job 36:33 "The noise thereof showeth concerning it, the cattle also concerning the vapor."
Or, concerning him. The loud crash proclaims the fierceness of God's anger.
"The cattle also concerning the vapor": Rather, it shows the cattle also concerning him that goes up. I.e. the very cattle also feel that God is in the storm, rides upon it, and "goeth up" (compare Psalm 47:5).
Even the lowly cattle know that God controls the elements of nature.
Job Chapter 36 Questions
Job 37:1 "At this also my heart trembleth, and is moved out of his place."
That is, in view of the thunderstorm, for it is that which Elihu is describing. This description was commenced in (Job 36:29), and is continued to (Job 37:5), and should not have been separated by the division into chapters. Elihu sees a tempest rising. The clouds gather, the lightning's flash, the thunder rolls, and he is awed as with the conscious presence of God."
"Is moved out of his place": Leaps and beats excessively, as if it would leap out of my body.
The last lesson ended with a terrible storm that even frightened the cattle. This was a storm that God had sent. This lesson picks up in the middle of the storm. The storm was as frightening to man as it had been to the cattle. Mankind has never learned to control storms. Storms are actions of God, not man.
Verses 2-13: Elihu reemphasized his main point: God uses the storms to show favor or wrath.
Job 37:2 "Hear attentively the noise of his voice, and the sound [that] goeth out of his mouth."
Of the voice of God in the clouds; and of thunder, which is his voice (Job 40:9). Elihu being affected with it himself, exhorts the company about him to hearken and listen to it, and learn something from it (see Psalm 29:3-9).
God spoke to Moses and the people thought it thundered. It is not unusual for the voice of God to be spoken of as thunder. That is not the voice of God necessarily, but sometimes the thunder is manifest as His voice. God speaks in a still quiet voice at other times. His voice fits the occasion, as His actions do. Elihu was just saying, here, they should listen carefully to everything God had to say.
Job 37:3 "He directeth it under the whole heaven, and his lightning unto the ends of the earth."
The reverberations of the thunderclap roll along the entire cloud-canopy, from one end of the heavens to the other, beginning often faint in the distance, then growing loud over our heads, finally sinking into low muttered rumblings on the far horizon.
"And his lightning unto the ends of the earth": Similarly, the lightning, though originating in a flash at some definite spot, sets the whole sky aglow, shining from side to side of the heavens, and, as it were, to the very "ends of the earth." Both have a character of universality which is marvelous, and which makes them fitting emblems of him of whom they are the messengers and ministers (see Matt. 24:27).
Lightning and thunder seem to cover the entire heavens in a very bad storm.
Job 37:4 "After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard."
I.e. after the lightning. The lightning flash always precedes the thunder.
"With the voice of his excellency": Or, with his excellent, or high, or lofted voice, both loud and full of majesty and awfulness.
"And he will not stay; or, delay. Hebrew; take them by the heel, as Jacob did Esau in the womb, to delay or stop him from entering into the world before him.
"Them when his voice is heard": Either: The lightning spoken of in the beginning of the verse. But these do not stay till his voice be heard, but come before it. Or rather, the rains and storms, of which he spoke before, and will speak again (Job 37:6).
The thundering seems to follow the lightning by a few seconds. Some people believe you can tell how far away the lightning struck something on the ground, by the length of time between the lightning flash and the time they hear the thunder. No one can be in a thunder storm of great magnitude, and not be in awe of God. It was God who started the thunderstorm, and it must be God who stops it.
Verses 5-13: He described God's power expressed in the cold winter. The storms and the hard winters remind us of the world in which harsh things occur, but for God's good purposes of either "correction" or "lovingkindness" (37:13).
Job 37:5 "God thundereth marvelously with his voice; great things doeth he, which we cannot comprehend."
In finishing off his description of the thunderstorm, Elihu dwells upon its marvelousness. Each step in the entire process is strange and wonderful, beyond man's comprehension. And the lesson to be drawn from the consideration of the whole series of phenomena is that:
"Great things doeth he, which we cannot comprehend": Even after all that has been done of late years to advance the science of meteorology, it cannot be said that the rationale of storms is fully grasped by the scientific intellect.
Elihu was in awe of the thunderstorm, and realized how marvelous the workings of God were. He also realized that this was beyond the comprehension of mankind.
Job 37:6 "For he saith to the snow, Be thou [on] the earth; likewise to the small rain, and to the great rain of his strength."
By his powerful will the snow is formed in the air, and falls upon the earth where and when he sees fit.
"Likewise to the small rain, and to the great rain of his strength": That is, God says to these as to the snow, be upon the earth. And they presently are, whether lesser or larger showers.
Snow is a mystery to all people, and especially the Orientals, since they see so little snow. I have been told that no two snowflakes are identical. God is in control of all rain, great or small. He also determines whether sleet or snow falls. All the elements of nature are at the command of Almighty God.
Job 37:7 "He sealeth up the hand of every man; that all men may know his work."
In the winter season, when the snow falls, and the heavy rains pour down (verse 6). God "sealeth up the hand of every man;" i.e. puts an end to ordinary out-of-doors labor, and establishes a time of pause or rest. He does this with the object:
"That all men may know his work": I.e. that, during the time of their enforced idleness, men may have leisure for reflection, and may employ it in meditating upon him and his marvelous "work."
The hand symbolizes work. To seal the hand would be to stop the work then. Perhaps this Scripture, coupled with the one before could mean that during snow time very little work is done.
Job 37:8 "Then the beasts go into dens, and remain in their places."
And not man only, but the beasts likewise, have to take refuge in their dens and coverts.
"And remain in their places": Until the snow and rains are finished.
Many animals hibernate when the snow is on the ground. The bear is a good example of that.
Job 37:9 "Out of the south cometh the whirlwind: and cold out of the north."
Hebrew: Out of the inner chamber; as the southern part of the world is called, because in a great part it was and is hid and unknown to those who live in the northern hemisphere, in which Job's habitation lay. Or, out of the chambers of the south, as it is more largely expressed (Job 9:9); for this is opposed to the north in the following clause.
"Cometh the whirlwind": Violent and stormy winds which in those parts most frequently came-out of the south, whence they are called whirlwinds of the south (Zech. 9:14; see Isa. 21:1).
"And cold out of the north": That is, cold and freezing winds, which generally come from that quarter. "From one quarter of the heavens blow turbulent winds; and, from the opposite quarter, those cold blasts, which clear and purify the air again."
This was a statement of the laws of nature that God set into motion. The south and the southwest are where many tornados come from. This whirlwind above, was speaking of a very violent storm.
Job 37:10 "By the breath of God frost is given: and the breadth of the waters is straitened."
(Compare Psalm 147:16-18). "The breath of God," which is a metaphor for the will of God, causes alike both frost and thaw.
"And the breadth of the waters is straitened": Or, congealed. A broad expanse of water is suddenly turned by frost into a stiff and solid mass.
In this particular instance, breath possibly means the will of God. It is God who brings the frost, and it is God who makes it thaw.
Job 37:11 "Also by watering he wearieth the thick cloud: he scattereth his bright cloud:"
The earth; by causing the clouds first to receive, and then to convey to distant parts, and afterward to pour forth, abundance of water.
"He wearieth the thick clouds": Alluding to men's being wearied with carrying burdens, travelling, and labor. By filling and burdening them with much water, and making them go on long journeys to water remote countries. And at last to spend and empty themselves there, he as it were, wearies and fatigues them.
"He scattereth his bright cloud": As for the white and lightsome clouds, he scattereth and dissolves them by the wind or sun. But here also the Hebrew will easily admit a different translation. If we consider beri, here rendered by watering, as being one word, derived from barah, signifying serenity. The meaning is, Fair weather also disperses the cloud; his sun scattereth the cloud abroad.
In the very dry countries of the desert, it is very important to have rain to make the crops grow. It is said that God sends the rain in due season to His children.
Job 37:12 "And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth."
"It" (i.e. the cloud) is "turned round" (or directed in its course), "by his counsels." Or under the guidance of his wisdom, and so conveys his rain wherever he pleases.
"That they may do whatsoever he commandeth them upon the face of the world in the earth": There is no expressed antecedent to "they." Perhaps the showers are intended, or the atmospheric influences generally.
We discussed that God is in control of all of nature. Everything and everyone was created by God. The creation must obey the commands of its Creator.
Job 37:13 "He causeth it to come, whether for correction, or for his land, or for mercy."
God has different purposes in directing the rain here or there. Sometimes his object is to punish by violent or excessive rainfall: sometimes it is to fertilize his own land; sometimes it is out of kindness to men generally.
God uses different amounts of rain to bless or to punish. It was God who caused the flood in Noah's time. He repented that He had made man. He saved Noah and his family because Noah pleased God.
Verses 14-18: These words picture the scene in the sky when the storms and winters have passed, the sunlight breaks through, the warm wind blows and the sky clears.
Job 37:14 "Hearken unto this, O Job: stand still, and consider the wondrous works of God."
Consider the marvels of God's works in nature, as I have set them forth to thee (Job 36:27-33; 37:2-13). The mysteries of evaporation, of cloud formation and accumulation, of thunder, of lightning, of snow and frost, of genial showers and fierce downpours, of summer and winter, of the former rain and the latter, of the gentle breeze and the whirlwind. And then say if you comprehend the various processes, and can explain them, and make others to understand them (verse 19). If not, should you not own, as we do, that "we cannot find him out" (verse 23)? Cannot reach to the depths of his nature, and therefore are unfit to pronounce judgment on his doings?
Elihu had said all of this to prove to Job that everything was in the control of God. He wanted Job to believe that God sent his problems to him, because he was out of fellowship with God. We have said so many times in these lessons that was not the reason at all for Job's problems. In fact, the opposite was true. Job's problems came, because he followed God so closely.
Job 37:15 "Dost thou know when God disposed them, and caused the light of his cloud to shine?"
The clouds, that part of the wondrous works of God he was speaking of; when he decreed concerning them that they should be, when he put into them and stored them with rain, hail, snow, etc. Disposed of them here and there in the heavens, and gave them orders to fall on this or another spot of ground. Were you present at all this, and knew what God was doing secretly in the clouds, and before heard what would break out of them, or fall from them? And if you are ignorant of these things, can you imagine that you should be made acquainted with the secret springs of God's providential dealings with the children of men?
"And caused the light of his cloud to shine": Either the lightning to break through the cloud, or rather the light of the sun to shine upon his cloud. The light reflected from it forms the rainbow. Which, as it is called his bow, the cloud in which it is may be called his cloud. Which is one of the wondrous works of God, and is called by the Heathens the daughter of wonder; usually seen as a semicircle with various colors. And as a token that God will drown the earth no more. An emblem of the covenant of peace, and of Jesus Christ, said to be clothed with a cloud, and with a rainbow about his head (Rev. 10:1).
His word to Job was that he could not know when God gave the command for any of these things.
Job 37:16 "Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?"
How God does as it were, weigh and suspend the clouds in balances. So that although they are ponderous and full of water, yet they are by his power kept up in the thin air from falling down upon us in spouts and floods. As sometimes they have done, and generally would do, if not overruled by a higher Providence.
"Which is perfect in knowledge": Who exactly knows the weight? These are effects and evidences of his infinite power and knowledge.
The answer is no. He knew God and His perfect ways, and that was enough for mere man to know. Job nor anyone else, does not know the workings of God in the clouds.
Job 37:17 "How thy garments [are] warm, when he quieteth the earth by the south [wind]?"
Do you even know how it is that, while the breeze from the north chills you (verse 9-10), the breath from the south makes you feel your garments are too warm? If you cannot explain a physical matter, wherein your own comfort is concerned, how much less can you comprehend the workings of God in his moral universe!
The wind from the north is cold and from the south is warm. We do not know why, only God can give that answer. We could say that is part of the law of nature that God established for the earth.
Job 37:18 "Hast thou with him spread out the sky, [which is] strong, [and] as a molten looking glass?"
Were you his co-worker or assistant in spreading out the sky like a tent or canopy over the earth? Or can you spread out such another sky? Then indeed you may with some color pretend to be privy to his counsels, and to judge of his works.
"Which is strong": Which though it be very thin and transparent, yet is also firm, and compact, and steadfast, and of great force when it is pent up.
"As a molten looking glass": Made of brass or steel, as the manner then was.
Elihu was making slight remarks to Job. He was insinuating that Job thought he knew as much as God. Job had never said any such thing.
Verses 19-20: What would Job do if he got his wish for an audience with God? Elihu had little expectation that this would ever happen.
In this passage Elihu reminded Job that since man can't explain the wonders of God's power and purpose, he ought to be silent and not contend with God. What a man has to say against God's plans is not worthy to utter and could bring judgment.
Job 37:19 "Teach us what we shall say unto him; [for] we cannot order [our speech] by reason of darkness."
Elihu indulges in irony. If you are so wise as you pretend to be, then be pleased to "teach us." We acknowledge our ignorance.
"For we cannot order our speech by reason of darkness": Enlighten us, if you can.
He was speaking in an insulting way to Job. He said, if you are so smart, why do you not teach us? You claim to be in the light, and we must have our understanding darkened. He had no idea how true his statement really was.
Job 37:20 "Shall it be told him that I speak? if a man speak, surely he shall be swallowed up."
Hebrew; that I will speak. Shall I send, or who dare carry, a challenge from me to God? Or a message that I am ready and desirous to debate with him concerning his proceedings? This indeed you have done in effect, but far be such presumption from me.
"If a man speak": If a man should be so bold and venturous to enter the lists with God.
"Surely he shall be swallowed up": With the sense of God's infinite majesty and spotless purity.
No one had to tell God what Elihu had said. God had heard every word. Elihu said, if a man spoke directly to God, he would be killed.
Verses 21-23; Elihu illustrated the folly of telling God what to do by describing staring into the golden sun on a brilliant day (verses 21-22). We can't confront God in His great glory; we are not even able to look at the sun He created (verse 21).
Job 37:21 "And now [men] see not the bright light which [is] in the clouds: but the wind passeth, and cleanseth them."
Rather, and now men cannot behold the light which is bright in the skies. Now, i.e., here in this world, men cannot look straight at the sun, since he dazzles them. How much less then, would they be able to face God on his throne in heaven! Yet this is what Job had proposed to do (Job 9:32-35; 13:18-22; 22:3-7).
"But the wind passeth, and cleanseth them": Rather, when the wind passes and clears them; i.e. when, the wind having swept away the clouds and cleared the sky the sun shines forth in all its splendor.
The Light of God is so great it outshines the sun. A person cannot look directly at the sun without damaging his eyes. If the Light of God is stronger that the light of the sun, you could see the impossibility of seeing it directly. That Light cleanses everything.
Job 37:22 "Fair weather cometh out of the north: with God [is] terrible majesty."
Or "gold", which some understand literally": This being found in northern climates as well as southern. Particularly in Colchis and Scythia, which lay to the north of Palestine and Arabia. And is thought by a learned man to be here intended. Though to understand it figuratively of the serenity of the air, bright and pure as gold, or of fair weather.
"With God is terrible majesty": Those glorious works of his, which I have described, are testimonies of that great and terrible majesty which is in him. Which should cause us to fear and adore him, and not to behave ourselves so irreverently and insolently toward him as Job hath done.
Elihu made a correct observation. Cold weather comes from the north, and generally speaking, fair weather does too. The majesty of God is beyond the comprehension of man. He is indeed a mighty God.
Job 37:23 "[Touching] the Almighty, we cannot find him out: [he is] excellent in power, and in judgment, and in plenty of justice: he will not afflict."
This is the "conclusion of the whole matter." God is inscrutable, and man must hide his face before him and not presume to judge him. He is also excellent in power, and in judgment, and in plenty of justice. His moral perfection is on a par with his might and majesty.
"He will not afflict": Rather, he will not answer; i.e. he will not account to men for his doings, or condescend to justify himself in their eyes. His acts cannot but be righteous.
Part of Elihu's statement was true. We cannot find Him out. He is all Power and Judgement and Justice. He does afflict however. The tenth plague on Egypt was a very good example of that, when all the firstborn of Egypt died. God does not have to answer to man for the actions He takes.
Job 37:24 "Men do therefore fear him: he respecteth not any [that are] wise of heart."
"He respecteth not any": God is the Righteous Judge who will not take a bribe or perform favors in judgment. Thus, in his concluding speech, Elihu had pointed both Job and the reader up to God, who was ready, at last, to speak (38:1).
All of mankind should fear and respect the God that made them. No man is capable of coming against God. We are nothing compared to His Wisdom, Strength, and Majesty. God should receive our greatest respect. He does not have to answer to man.
Job Chapter 37 Questions
Verses 38:1 - 40:2: Job had called on many occasions for God to appear. Finally, He does appear in a whirlwind, but not with the answers Job desired. Rather, God comes with questions. There are a total of 39 questions (in chapter 38), which easily ranks it as the chapter with the most questions in all the Bible. When added to the 20 questions (in 39:1 - 40:2), the total comes to 59 questions that God asked Job in the first cycle of interrogation. The second cycle (40:6 - 41:34), contains another 24 questions. The significant thing about these questions is that Job cannot answer a single one! God was driving home the point that Job must let God be God, the sovereign and omnipotent Creator who answers to no one.
Jobs complaints that he had no mediator between himself and God are met in Yahweh's first speech as the Lord counters with the truth of Job's comparable insignificance. The glory of the story is that God Himself did prepare the very Mediator that Job requested, in the Incarnation of the Lord Jesus Christ (see notes on 9:32-35).
God appeared and engaged in His first interrogation of Job, who had raised some accusations against Him. God had His day in court with Job.
(In verses 1-3), Job received his audience with God, and now he would be subject to divine cross-examination. The tempest he feared (in 9:17), had appeared, but rather than an object of judgment, it was God answering Job's questions "out of the whirlwind", just as He spoke to Moses (Exodus 19:16-17). Likewise, Ezekiel saw the glory of God in the storm (Ezek. Chapters 1-2).
Job 38:1 "Then the LORD answered Job out of the whirlwind, and said,"
"The Lord": Yahweh, the covenant Lord, was the name used for God in the book's prologue, where the reader was introduced to Job and his relationship with God. However (in chapters 3-37), the name Yahweh is not used. God is called El Shaddai, God Almighty. In this book that change becomes a way of illustrating that God has been detached and distant. The relationship is restored in rich terms as God reveals Himself to Job using His covenant name.
"Out of the whirlwind". Job had repeatedly called God to court in order to verify his innocence. God finally came to interrogate Job on some of the comments he had made to his own accusers. God was about to be Job's vindicator, but He first brought Job to a right understanding of Himself.
Elihu and Job's three friends had greatly disputed with Job. Notice, God spoke to Job. God can be in any thing He desires to be. A whirlwind was probably used here, because of the great confusion. Now, God spoke out of this confusion and settled it all.
Job 38:2 "Who [is] this that darkeneth counsel by words without knowledge?"
Job's words had only further confused matters already confused by useless counselors.
God did not recognize Elihu or Job's three friends. He would not allow them to speak for Him. Their counsel had been no good at all. They had hurt, instead of helped.
Job 38:3 "Gird up now thy loins like a man; for I will demand of thee, and answer thou me."
"I will ask you": God silenced Job's presumption by constantly wanting to ask the questions of God, by becoming Job's questionnaire.
It must be noted that God never told Job about the reason for his pain or about the conflict between Himself and Satan, which was the reason for job's suffering. He never gave Job any explanation at all about the circumstances of his trouble.
He did one thing in all He said; He asked Job if he was as eternal, great, powerful, wise, and perfect as God. If not, Job would have been better off to be quiet and trust Him.
Verses 38:4-38: The questions cover a wide range of the marvels of God's creation, with the emphasis placed on the inanimate world: earth (verses 4-7), sea (verses 8-11), the dawn ("dayspring" verses 12-15), unseen wonders (verses 16-21), weather phenomena (verses 22-30), and heavenly bodies (verses 31-38). God asked Job if he participated in creation as He did. That was a crushing, humbling query with an obvious "no" answer.
Verses 4-11: God challenged Job's wisdom immediately with an inquiry about Job's lack of omnipotence and omnipresence. (Proverbs 3:19-20 and 8:22-31), reveal the connection between God's wisdom and creation.
In verses 4-7: Creation is spoken of using the language of building construction.
Job 38:4 "Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding."
When I settled it as firm upon its own center as if it had been built upon the surest foundations? Then thou wast nowhere; thou hadst no being: thou art but of yesterday; and dost thou presume to judge of my eternal counsels? I made the world without thy help, and therefore can govern it without thy advice or direction.
Job was not there when God created the earth; Of course, he could not answer, because he did not have understanding.
Job 38:5 "Who hath laid the measures thereof, if thou knowest? Or who hath stretched the line upon it?"
Who hath prescribed how long, and broad, and deep it should be? Or who hath stretched the line upon it? The measuring-line, to regulate all its dimensions, so that it might be as beautiful as useful.
"If thou knowest": But if thou art ignorant of these manifest and visible works, do not pretend to the exact knowledge of my mysterious providences.
"Or who hath stretched the line upon it": To wit, the measuring line, to regulate all its dimensions, so as might be most convenient both for beauty and use?
I think in all of this, God had waited patiently and allowed them to say all of these things to Job, and He finally had enough. Elihu had claimed to be speaking for God. God did not even recognize Elihu at all.
Job 38:6 "Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;"
These details follow naturally upon the adoption of the particular metaphor of a house or building. They are not to be pressed. The object is to impress on Job his utter ignorance of God's ways in creation.
"Or who laid the corner stone thereof?" Who gave the last finishing touch to the work (see Psalm 118:22; Zech. 4:7)? "Canst thou tell?" If not, why enter into controversy with the Creator?
Of course, in all of this, we know that it was God. Elihu did not have any idea, any more than anyone else. This is that lesson that we must not correct others on things we know nothing of ourselves.
Job 38:7 "When the morning stars sang together, and all the sons of God shouted for joy?"
"Morning stars ... sons of God": The angelic realm, God's ministering spirits.
The "sons of God" in this verse, were probably speaking of the angels. It appears that they were some of the first of the creations. We do know that the heavens were created before the earth. It speaks of this (in Genesis chapter 1). In the beginning God created the heavens and the earth.
Verses 8-11: God's power over the sea by raising the continents is described, along with the thick clouds that draw up its water to carry rain to the land.
Verses 8-9: God constrains and clothes even the most powerful forces of "the sea", far beyond anything a mere mortal can do.
Job 38:8 "Or [who] shut up the sea with doors, when it brake forth, [as if] it had issued out of the womb?"
Who was it, you or me, that did set bounds to the vast and raging ocean, and shut it up as it were with doors within its proper place and storehouse, that it might not overflow the earth. Which without God's powerful restraint it would do? (See Psalm 33:7 104:9). This sense seems most proper, and to be confirmed by the following verses.
"When it brake forth, as if it had issued out of the womb": I.e. at its birth, when it was first formed, by the gathering together of the waters into one place (see Gen. 1:9).
God put boundaries upon the water, so it would not cover the land unless He commanded it. The seas breaking forth from the womb speaks of its birth. God gave everything the possibility to be, when He created them. The seas were no exception.
Job 38:9 "When I made the cloud the garment thereof, and thick darkness a swaddling band for it,"
The account of creation here given is certainly not drawn wholly from Genesis. It is to be viewed as a second, independent, account of the occurrences, in fuller detail, but ill-defined, by reason of the poetical phraseology.
"And thick darkness a swaddling band for it": The infant sea, just come from the womb (verse 8), is represented as clothed with a cloud, and swaddled in thick darkness, to mark its complete subjection to its Creator from the first.
Perhaps the wording here of the clouds pertaining to the sea, shows the sea's dependence on God. Actually, the seas and the sun and the clouds all work together to bring rain to the earth.
Job 38:10 "And brake up for it my decreed [place], and set bars and doors,"
I.e. made those valleys, or channels, and hollow places in the earth, which might serve for a cradle to receive and hold this great and goodly infant when it came out of the womb (see Gen. 1:9-10 Psalm 33:7). Or, ordained or established my decree upon or concerning it.
"And set bars and doors": To keep it in its decreed appointed place, that the waters might not go over the earth. These are the shores, as the Targum, the cliffs and rocks upon them, the boundaries of the sea. To which may be added, and what is amazing, the sand upon the seashore is such a boundary to it that it cannot pass (Jer. 5:22); but these would be insufficient was it not for the power and will of God, next expressed.
Job 38:11 "And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?"
The waters of the sea shall spread themselves to such and such shores, and wash them, but go no further. Its rolling tides shall go up so far in rivers that go out of it, and then return, keeping exactly to time and place. This is said by Jehovah, the Word of God, and through his almighty power is tended to.
"Thy proud waves": Which rage and swell as if they would overwhelm all the earth.
Even the sea is controlled by the laws of nature that God set into motion. Only at the command of God are the seas allowed to go beyond their original boundaries.
Verses 12-41: The steady flow of questions has obvious answers, exposing Job's folly in presuming he could set God straight. The Creator-creature distinction is undisputable.
In verses 12-13 the dawn rises, and as it spreads light over the earth, it exposes the wicked, like shaking the corners of a cloth exposes dirt.
Job 38:12 "Hast thou commanded the morning since thy days; [and] caused the dayspring to know his place;"
That is, the morning light, or the sun, which is the cause of it. Didst thou create the sun, and appoint the order and succession of day and night.
"Since thy days": Since you were born: this work was done long before you were born.
"And caused the dayspring to know its place": To observe the punctual time when, and the point God is going from one thing in creation to the other and explaining that mere man had nothing to do with creating any of it. Not only did man have nothing to do with creating all of this, but was not even there when it was created. Man cannot speak of things of nature with knowledge then. God caused the separation of light, which causes day and night. Day springs forth each morning, and none of us understand exactly why.
Job 38:13 "That it might take hold of the ends of the earth, that the wicked might be shaken out of it?"
The idea seems to be that the dawn, suddenly appearing, seizes hold of all the ends of the earth "at one rush", and lights up the whole terrestrial region. The wicked, lovers of darkness, are taken by surprise, and receive a shock from which they recover with difficulty (compare Job 24:16-17). That they are "shaken from the earth" must be regarded as Oriental hyperbole.
Day seems to spring all at once as far as you can see. Those who love darkness of night to commit their sins in, are shocked by the suddenness of the morning.
Job 38:14 "It is turned as clay [to] the seal; and they stand as a garment."
"Clay to the seal": Documents written on clay tablets were signed using personal engraved seals upon which was written the bearer's name. "Turned" conveys the idea that the earth is turned or rotated like a cylindrical seal rolled over the soft clay. Such rolling cylinder seals were found in Babylon. This speaks of the earth, rotating on its axis, an amazing statement that only God could reveal in ancient days. The dawn rolls across the earth as it rotates.
This perhaps, is speaking of a seal such as a stamp of government. It seems to be just a clump of moist clay until the design of the stamp is placed upon it. Perhaps, this is connected with the darkness before the dawn. In the dark, it is difficult to make things out. When dawn comes, we see designs in everything. A garment is but a shadow in the dark, but we can see it clearly when the sun comes up.
Job 38:15 "And from the wicked their light is withholden, and the high arm shall be broken."
"Their light": The light of the wicked is darkness, because that is when they do their works. The dawn takes away their opportunity to do their deeds and stops their arm that is lifted and ready to harm. Was Job around when God created light (verse 21).
The wicked like the darkness better than they do the light. They can raise their arm against others in the dark without being found out. When the sun rises, it is as if their arm is broken because it is useless to attack others within the day.
Job 38:16 "Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?"
The emphasis is on the word "springs," which means sources, origin, or deepest depths (see the Septuagint, which has πηγή, and the Vulgate, which has profunda). Canst thou go to the bottom of anything, explore its secrets, and explain its cause and origin?
"Or hast thou walked in the search of the depth?" (Rather, the deep places). Art thou not as ignorant as other men of all these remote and secret things? Physical science is now attempting the material exploration of the ocean depths, but "deep sea dredging" bring us no nearer to the origin, cause, or mode of creation of the great watery mass.
God was asking Elihu who had bragged of his knowledge, if he knew where the sea began.
Job 38:17 "Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?"
By "the gates of death," Sheol, the abode of the dead, seems to be intended (compare Job 10:21-22; 17:16). Has Job explored this region, and penetrated its secrets? Or is it as unknown to him as to the rest of mankind?
"Or hast thou seen the doors of the shadow of death?" Is a mere echo of the first, adding a new idea.
He had not experienced death, so he knew nothing of that either. Notice, the "gates of death been opened". A person cannot even die, unless God opens death to him.
Job 38:18 "Hast thou perceived the breadth of the earth? Declare if thou knowest it all."
Nay, dost thou so much as understand the extent and all the parts of the earth, and the state and quality of all countries, and of the men and things in them?
"Declare, if thou knowest it all": Give me an answer to these questions, which it is far easier to do than to answer many other questions which I could put to thee about my secret counsels, and providences. And my reasons for dealing with thee as I do.
The answer of this is no. Men have a little better way of discovering all of this today than in the time of Job. Even now there are many mysteries pertaining to all of this. At first people thought that the earth was flat. Then they thought it was round. Now they say it is not exactly round but a little more oval. Man really knows very little even today.
Job 38:19 "Where [is] the way [where] light dwelleth? and [as for] darkness, where [is] the place thereof,"
Or, which is the way to the dwelling place of light? Where does light dwell? What is its original and true home? Light is a thing quite distinct from the sun and moon and planets (Gen. 1:3, 16). Where and what is it? Dost thou know the way to its dwelling place? If not, why? Once more, dost thou pretend to search out the deep things of God?
"And as for darkness, where is the place thereof?" Darkness too, light's antithesis, must not have a home. A "place" of abode, as Job himself had postulated, when he spoke of "a land of darkness and the shadow of death, a land of darkness as darkness itself. Where the light is as darkness" (Job 10:21-22) if so, can Job point out the locality?
This is not speaking of the sun and moon. This is speaking of the source of all light. The One we call Jesus Christ is that Light. Darkness is the absence of Light. We would be hard pressed to determine where that Light originated and so would Job, Elihu, or Job's friends.
Job 38:20 "That thou shouldest take it to the bound thereof, and that thou shouldest know the paths [to] the house thereof?"
Either darkness, or rather the light; take it as it were by the hand, and guide and direct its course to its utmost bound. This only the Lord can do and does. He has set a tabernacle for the sun, which goes forth at his command as a strong man to run a race. Whose going forth is from the end of the heavens, and his circuit unto the ends of it. In which his course is so steered and directed by the Lord, that he never misses his way or errs from it. But keeps his path exactly, as well as knows its rising and setting, its utmost bounds.
"And that thou shouldest know the paths to the house thereof?" From whence it sets out, and whither it returns (see Psalm 19:4). And so the light and darkness of prosperity and adversity, as well as natural light and darkness, are of God. At his disposal, and bounded by him, and therefore his will should be submitted to. Which is the doctrine the Lord would teach Job by all this.
We are told to walk in the Light, as He is in the Light. The only way to find that path, is to fix our eyes on the Light (Jesus Christ). We must walk toward Him to stay in the path of Light. We do not know where it begins.
Job 38:21 "Knowest thou [it], because thou wast then born? Or [because] the number of thy days [is] great?"
The irony that has underlain the whole address comes here to the surface, and shows itself capable of being perceived. Job of course, is not as old as the Almighty, or at any rate, the same age with creation. Therefore he could not presume to take the tone which he has taken, and arraign the moral government of the Creator.
"Or because the number of thy days is great!" Compare the sarcasm of Eliphaz (Job 15:7).
Verses 22-30: The earlier logic of Job and his friends suggested that weather occurs in direct relationship to good or evil actions. God exposed the flawed thinking of the retribution principle by asking about "rain" in places that are uninhabited.
Job 38:22 "Hast thou entered into the treasures of the snow? Or hast thou seen the treasures of the hail,"
"Treasures": These are the storehouses. The storehouse of these elements is the clouds.
This just shows that only God knows the exact source of the snow or hail.
Job 38:23 "Which I have reserved against the time of trouble, against the day of battle and war?"
As if they were carefully treasured up to be brought forth as they shall be needed. The idea is, that they were entirely under the direction of God.
"The time of trouble": Or "the time of need." The meaning probably is, that he had kept them in reserve for the time when he wished to bring calamity on his enemies, or that he made use of them to punish his foes (compare notes of Job 36:31-33).
"Against the day of battle and war": Hailstones were employed by God sometimes to overwhelm his foes, and were sent against them in time of battle (see Joshua 10:11; Exodus 9:22-26; Psalm 18:12-13; compare notes at Isa. 29:6).
In several instances in the Bible, large hail came on the enemies of God in battle.
Job 38:24 "By what way is the light parted, [which] scattereth the east wind upon the earth?"
That is, dost thou know by what way it is parted or divided? As at the first creation, when God divided the light from darkness (Gen. 1:4). Or at sun rising and sun setting; and so in the two hemispheres, when there is darkness on the one, and light on the other. Or under the two poles, when there are interchangeably six months light and six months darkness. Or how it is parted in an unequal distribution of day and night, at different seasons and in different climates. Or how on one and the same day, and at the same time, the sun shall shine in one part of the earth, and not another. And more especially if this had been now a fact, and known, that there should be darkness all over the land of Egypt, and light in Goshen.
"Which scattereth the east wind upon the earth?": That rising sometimes with the sun, or first spring of light (see Jonah 4:8). Or which light spreads and diffuses itself "from the east", as it may be rendered. The sun rises in the east, and in a very quick and surprising manner spreads and diffuses its light throughout the hemisphere. Or this may respect the east wind itself, which scatters the clouds; and either spreads them in the heavens over the earth, or disperses them and drives away rain, as the north wind does. Or as Mr. Broughton (an English scholar and theologian in the 1500's), renders the words, "and the east wind scattereth itself over the earth"; it blowing invisibly and without our knowledge, goes and returns as other winds do (John 3:8).
This is asking for an explanation of the planning of God, which is an impossibility to mere man. Thousands of years later, we still do not know these secrets of God.
Job 38:25 "Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;"
For the showers of rain, which come down orderly and gradually, as if they were conveyed in pipes or channels. Which, without the care of God's providence, would fall confusedly, and overwhelm the earth.
"Or a way for the lightning of thunder": Who opened a passage for them out of the cloud in which they were imprisoned? And these are joined with the rain, because they are commonly accompanied with great showers of rain.
The answer is that God made all of this. The rivers flow into the ocean, and the ocean seems to never be too full.
Job 38:26 "To cause it to rain on the earth, [where] no man [is; on] the wilderness, wherein [there is] no man;"
God not only causes his rain to fall equally on the just and on the unjust (Matt. 5:45), but equally. Or almost equally, on inhabited and uninhabited lands. His providence does not limit itself to supplying the wants of man, but has tender regard to the beasts, birds, reptiles, and insects which possess the lands whereon man has not yet set his foot.
Job 38:27 "To satisfy the desolate and waste [ground]; and to cause the bud of the tender herb to spring forth?"
Parched ground seems to cry aloud for water, and so to make a piteous appeal to Heaven. Perhaps rain is not wholly wasted, even on the bare sands of the Sahara, or the rugged rocks of Tierra del Fuego. It may have uses which are beyond our knowledge.
"And to cause the bud of the tender herb to spring forth": Where the rain produces herbage, it is certainly of use, for wherever there is herbage there are always insects, whose enjoyment of life has every appearance of being intense.
God sustains these places. Someday someone will live there, and wonder where the wild flowers came from. This is the way God had of caring for the things He created.
Job 38:28 "Hath the rain a father? or who hath begotten the drops of dew?"
How do rain and dew come into existence? Can Job make them, or any other man? Can man even conceive of the process by which they were made? If not, must not their Maker, who is God, be wholly inscrutable?
Mankind has no idea how rain came into existence. Yes, the rain has a Father. He is a heavenly Father.
Job 38:29 "Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?"
That is, who has caused or produced it? The idea is, that it was not by any human agency, or in any known way by which living beings were propagated.
"And the hoary frost of heaven": Which seems to fall from heaven. The sense is, that it is caused wholly by God (see notes at Job 37:10).
We all know that water can be changed to ice by drastically reducing the temperature where the water is. We do not understand why this happens though. Some things are left to the mystery of God.
Job 38:30 "The waters are hid as [with] a stone, and the face of the deep is frozen."
Rather, the waters are hardened like unto stone. When the frost comes, the waters are congealed and rendered as hard as stone.
"And the face of the deep is frozen": By "the deep" is certainly not meant here either the open ocean, which, in the latitudes known to the dwellers in South Western Asia, never freezes, or the Mediterranean. Some of the lakes which abound in the regions inhabited by Job and his friends are probably meant. These may occasionally have been thinly coated with ice in the times when the Book of Job was written (see comments on Job 6:16).
This is speaking of the water being frozen over. When it turns to ice, it is as if the water is gone.
Verses 31-32: Pleiades ... Orion ... Arcturus": Stellar constellations (compare Job 9:9), are in view.
Job 38:31 "Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?"
Generally understood of the seven stars, which, rising about the time of the vernal equinox, bring in the spring. Canst thou restrain or hinder their influences?
About all we or anyone else could do would be to look at this through a telescope and admire it. Our knowledge of any more about them is very limited. There seems to be something that holds the stars in these groups together, but no one can cause them to come any closer than they already are.
Verses 32-33: "Or canst thou guide Arcturus with his sons?" Referring to the constellation Ursa Major. God questioned Job's knowledge of the operations of the heavens, further exposing Job's inability to speak to how the world operates.
Job 38:32 "Canst thou bring forth Mazzaroth in his season? Or canst thou guide Arcturus with his sons?"
Namely, into view? Canst thou make the stars in the southern signs arise and appear?
"Or guide Arcturus with his sons?" A northern constellation; with his sons. The lesser stars which belong to it, that are placed round about it, and attend upon it as children upon their parents.
This is speaking of some constellations that are not as familiar as Pleiades and Orion.
Job 38:33 "Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?"
"Ordinances of heaven": The laws and powers that regulate all heavenly bodies.
God is not speaking of astrology but astronomy. Astronomy is an evidence-based study of the stars and the planets, but unlike astrology, it does not seek to interpret world events in light of their placement or alignment.
The laws of nature that God put into motion are understood to some extent by knowledgeable man. There is no way that any of us could ever understand how God formed the universe. We certainly know very little about the heavens. Even the fact that God set the earth out into the open air, and told it to remain in place, is a mystery to me.
Job 38:34 "Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?"
Will the clouds take their orders from thee, listen to thee, and obey thy voice? None but the "medicine-men" of savage tribes profess to have any such power. Elijah, indeed, "prayed, and the heaven gave rain" (James 5:18). But this was a very different thing from "commanding the clouds of heaven." His prayer was addressed to God, and God gave the rain for which he made his petition.
We cannot call down rain from heaven, unless it is the will of God.
Job 38:35 "Canst thou send lightnings, that they may go, and say unto thee, Here we [are]?"
If Job cannot command the clouds, much less can he send (or rather, send forth), lightning, these marvelous and terrible evidences of almighty power. Even now, with all our command of electricity, our scientists would find it difficult to produce the effects which often result from a single flash of lightning.
Lightning is one of the most mysterious of all things of God. Man has discovered how to use the power of electricity, but even the source would be hard to explain. When I see lightning in the sky, it reminds me of the magnitude of God.
Job 38:36 "Who hath put wisdom in the inward parts? or who hath given understanding to the heart?"
"Wisdom ... understanding": This is at the heart of the real issue. The wisdom of God which crated and sustains the universe is at work in Job's suffering also (see 39:17).
Wisdom is a gift from God. The understanding of man comes from the Holy Spirit of God teaching and guiding.
Job 38:37 "Who can number the clouds in wisdom? or who can stay the bottles of heaven,"
I.e. who is wise enough to number the clouds, and say how many they are?
"Or who can stay the bottles of heaven!" Rather, who can pour out (see the Revised Version)? The "bottles," or "water-skins," of heaven are the dense clouds heavy with rain, which alternately hold the moisture like a reservoir, and pour it out upon the earth. God alone can determine when the rain shall fall.
With all of the powerful telescopes that we have today, we are still not able to find the end of the universe. Every time the scientists believe they have counted the stars in the sky, they find a few more they forgot to count. The clouds heavy with rain only drop their rain where God commands them to.
Job 38:38 "When the dust groweth into hardness, and the clods cleave fast together?"
Aphar (עָפַר) here often means "earth," or "soil," rather than "dust." When by the heat of the sun's rays the ground grows hard, and the clods cleave fast together, baked into a compact mass, then is the time when rain is most needed, and when the Almighty in his mercy commonly sends it. The consideration of inanimate nature here ends, with the result that its mysteries altogether transcend the human intellect, and render speculation on the still deeper mysteries of the moral world wholly vain and futile.
This is speaking of a drought and famine.
Verses 38:39 - 39:30: God asked Job the humiliating questions about whether he could take care of the animal kingdom. Job must have been feeling less and less significant under the crushing indictment of such comparisons with God.
The next series of questions emphasizes the marvels of the animal world: the "lion" (38:39-40), the "raven" (38:41 - 39:4), the wild donkey (39:5-8), the "unicorn," or better, the wild ox (39:9-12), the "peacock" (the stork), and the "ostrich" (39:13-18), the "horse" (39:19-25), the "hawk" (39:26), and the "eagle" (39:27-30).
God switches His discourse from His control of the cosmos to His provision for even the wild animals (Matt. 6:26).
Job 38:39 "Wilt thou hunt the prey for the lion? or fill the appetite of the young lions,"
The appeal here is to the instincts with which God has endowed animals, and to the fact that he had so made them that they would secure their own food. He asks Job whether he would undertake to do what the lion did by instinct in finding his food, and by his power and skill in seizing his prey. There was a wise adaptation of the lion for this purpose which man could neither originate nor explain.
"Or fill the appetite of the young lions": Whose appetite is sharp and keen, and requires a great deal to fill it, and especially to satisfy a great many of them. Herds of them, as Mr. Broughton renders the word, and which signifies a company (see Psalm 68:30). Men cannot feed them, but God can and does. There being some ends in Providence to be answered thereby (see Psalms 104:21; 34:8).
Man does not go out into the wilderness where the lion lives, to make sure that he has food and water. God takes care of the animal's needs, like He takes care of the needs of man. One of the most beautiful parts of creation is that God prepared the earth and everything on it, for the use of man, and then He made man. He provided for man, before He even made him.
Job 38:40 "When they couch in [their] dens, [and] abide in the covert to lie in wait?"
Which some understand of old lions, who, for want of strength, lying with the body resting on the legs and the head raised in their dens, or in some hidden place, waiting for any prey that passes by, to seize upon it. But the same pasture and places are used by younger lions, as well as old ones. Who are emblems of wicked men, cruel persecutors, and bloodthirsty tyrants, who fill their palaces and kingdoms with murder and violent seizure (see Psalm 10:8, Nahum 2:11).
Even the place where the lions hide away is a habitat that God arranged for them. God did not overlook anything in His creation. God taught the lion to couch in the den, and to lie in wait for its prey. God built the earth balanced. Each thing helped something else. In our world today, man is about to destroy the balance of nature.
Job 38:41 "Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat."
Not man, but God. He feeds the ravens, creatures very voracious, mean and useless (Luke 12:24).
"When his young ones cry unto God": Cry for want of food; which is interpreted by the Lord as a cry unto him, and he relieves them (Psalm 147:9). When deserted by the old ones; either left in their nests through forgetfulness, as some; or because they are not, till fledged, black like them, as others. When God feeds them, as some say, with a kind of dew from heaven, or with flies that fly about them, and fall into their mouths. Or with worms bred out of their dung but these things are not to be depended on. It may rather respect them when cast out of the nest by the old ones, when able to fly, which is testified by naturalists; and with this agrees what follows.
"They wander for lack of meat": Being obliged to fend for themselves, when God takes care of them. Which is an instance of his providential goodness; and how this is to be improved (see Matt. 6:26).
Man does not care for the need of the raven, nor does he really care they are in need. Only God hears and understands the cry of the raven. One of the things we should have learned in this lesson, is the care and planning that God went to, to establish the world as we know it for the use of man.
Job Chapter 38 Questions
Job 39:1 "Knowest thou the time when the wild goats of the rock bring forth? [or] canst thou mark when the hinds do calve?"
Which creatures are so called, because they dwell among the rocks and run upon them. And though their heads are loaded with a vast burden of horns upon them, yet can so poise themselves, as with the greatest swiftness, to leap from mountain to mountain, as Pliny says. And if they bring forth their young in the rocks, as Olympiodorus asserts, and which is not improbable. It is not to be wondered, that the time of their bringing forth should not be known by men, to whom the rocks they run upon are inaccessible.
"Or canst thou mark the time when the hinds do calve? That is, precisely and exactly, and so as to direct, order, and manage, and bring it about, as the Lord does. And it is wonderful that they should calve, and not cast their young before their time, when they are continually in flight and fright of men or wild beasts. And are almost always running and leaping about; and often scared with thunder, which hastens birth (Psalm 29:9). Otherwise the time of their bringing forth in general is known by men, as will be observed (in Job 39:2).
We see that this is an extension of the last lesson. All of these Words from God are to show that the mysteries of nature are beyond the comprehension of man. God in all His wisdom and understanding created all things. Man is not intended to understand the mysteries of God. The greatest mystery of all is the origin of life itself. The particular wild goat above, is unusually secluded. They live in the very rockiest places, and far away from civilization. Of course, man does not know when they will have their newborn. The hinds above, are speaking of the female goats.
Job 39:2 "Canst thou number the months [that] they fulfil? Or knowest thou the time when they bring forth?"
With an animal as wild as the ibex, these secrets of nature would be difficult to observe and note down. In Job's time, probably no one had made such subjects an object of inquiry.
"Or knowest thou the time when they bring forth?" This would be less difficult to observe. The breeding-time of most wild animals is known in the country which produces them.
Animals do not carry their babies the same amount of time that a human mother carries hers before birth. In the time of Job, people had not gone to the trouble to find out how long a particular animal carried their young before birth.
Job 39:3 "They bow themselves, they bring forth their young ones, they cast out their sorrows."
Being taught by a Divine instinct to dispose themselves in such a posture as may be fittest for their safe and easy bringing forth.
"They bring forth their young ones": To wit, with great pain, being almost torn or rent asunder with the birth, as the word signifies. Or, without any of that help which tame beasts often have.
"They cast out their sorrows": I.e. their young ones, and their sorrows together. Or, though (which particle is often understood), they remit or put away their sorrows. I.e. though instead of cherishing and furthering their sorrows, which for their own ease and safety they should do, they foolishly hinder them, and so increase their own danger. Yet by God's good providence to them they are enabled to bring forth, as was now said.
This is speaking of the manner of the birth. It is a natural thing for an animal to give birth.
Job 39:4 "Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them."
Plump, fat, and sleek, as fawns are.
"They grow up with corn": By which they grow, or without in the field, as the word also signifies; and their growth and increase is very quick, as Aristotle observes.
"They go forth, and return not unto them": They go forth into the fields, and shift and provide for themselves, and trouble their dams no more. And return not to them, nor are they known by them.
This is speaking of these animals being born in good health. They do not stay with their mothers very long. The Lord provides for them.
Job 39:5 "Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?"
"Wild ass": A species of donkey.
Job 39:6 "Whose house I have made the wilderness, and the barren land his dwellings."
Appointed that to be his place of residence, as being agreeable to his nature, at a distance from men, and in the less danger of being brought into subjection by them. Such were the deserts of Arabia; where, as Xenophon relates, were many of these creatures, and which he represents as very swift: and Leo Africanus says, great numbers of them are found in deserts, and on the borders of deserts; hence said to be used to the wilderness (Jer. 2:24).
"And the barren land his dwellings": Not entirely barren, for then it could not live there; but comparatively, with respect to land that is fruitful. Or "salt land"; for, as Pliny says, every place where salt is, is barren.
We saw in the last lesson, how God sent rain to the barren land and to the wilderness and made the vegetation to grow. Now we see that those things were provisions for the wild ass and other wild animals like them. God provided for every living thing upon the earth.
Job 39:7 "He scorneth the multitude of the city, neither regardeth he the crying of the driver."
That is, he sets all this at defiance; he is not intimidated by it. He finds his home far away from the city in the wild freedom of the wilderness.
"Neither regardeth he the crying of the driver": Or "hears": he neither feels his blows, nor hears his words; urging him to move faster and make quicker dispatch, as the tame ass does. He being neither ridden nor driven, nor drawing a cart or plough.
This is speaking of the wild ass not wanting to be tamed by the man who dwells in the city. The ass many times, was used in the manner of some horses. They were ridden by the princes of many lands. The wild ass does not want to be driven and is hard to tame.
Job 39:8 "The range of the mountains [is] his pasture, and he searcheth after every green thing."
By "mountains" we must here understand rocky ranges like the Sinjar and the mountains of Beloochistan, or again those of the Sinaitic peninsula. Wild asses do not frequent the regions which we commonly call mountainous.
"And he searcheth after every green thing": I.e. he seeks out the small patches of pasture which are to be found in such rocky regions.
He lives as far away from people as he can, and he eats the grass of the fields.
Job 39:9 "Will the unicorn be willing to serve thee, or abide by thy crib?"
Canst thou tame him, and bring him into subjection to thy command?
"Or abide by thy crib?" Manger or stall, as the tame or common ox will. Who, when it has done its labor, is glad to be led to its stall and feed, and then lie down and rest, and there abide (see Isa. 1:3); but not so the wild ox.
The word that was translated unicorn here, just denotes an animal with horns. This again, is speaking of a wild animal that would not easily be domesticated.
Job 39:10 "Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?"
That is, "as thou bindest the ox?" Canst thou make him plough for thee?
"Or will he harrow the valleys after thee?" Another common employment of oxen.
Man might try to make him like an ox to plow the fields, but he really was not created of God for such a task and would probably not be very good at it.
Job 39:11 " Wilt thou trust him, because his strength [is] great? or wilt thou leave thy labor to him?"
Namely, for the doing of these works.
"Because his strength is great?" Because he is very able to do them. Wilt thou, by thy power, make him willing, or force him to put forth his strength in thy service?"
"Wilt thou leave thy labor": Thy work of ploughing and harrowing. Or the fruit of thy labor, namely, the fruits of the earth, procured by God's blessing upon thy industry.
"To him?" Wilt thou leave them to him to be brought home into thy barns? As the next verse explains it.
This is still speaking of the horned animal called a unicorn here. This animal seemed to be of tremendous strength. He would have been unmanageable as a farm animal however.
Job 39:12 "Wilt thou believe him, that he will bring home thy seed, and gather [it into] thy barn?"
Draw in the cart, and bring home the ripe sheaves of corn, as the tame ox does? No; thou knowest him too well to believe he will bring it home in safety.
"And gather it into thy barn": To be trodden out, which used to be done by oxen in those times. If therefore Job could not manage such unruly creatures as the wild ass and the wild ox, and make them serviceable to him, how unfit must he be to govern the world, or to direct in the affairs of Providence?
This is saying that he would not have been trustworthy to pull the wagon and bring in the harvest. An animal with great strength is of no use to the farmer if he cannot manage him. God made other animals for this purpose.
Verses 13-18: In His description of the "ostrich", God emphasized that He distributes different traits to various animals, giving wisdom to some and withholding it from others. The Lord is the source of wisdom within all creation.
"Goodly winds": The silly ostrich that leaves her eggs on the ground lacks sense. God has not given her wisdom. She is almost a picture of Job, who is a mixture of foolishness and strength (verse 18).
Job 39:13 "[Gavest thou] the goodly wings unto the peacocks? Or wings and feathers unto the ostrich?"
Rather "ostriches", as the Vulgate Latin version render it. Some render it, "the wing of those that exult is joyful", so Montanus; that is, of the ostriches; who, in confidence of their wings, exult and glory over the horse and his rider (Job 39:18). For peacocks are not remarkable for their wings, but for their tails; whereas the wings of the ostrich are as sails unto them, as several writers observe; Moreover, what is said in the following verses is only true of the ostrich, and that only is spoken of here and there, as it follows;
"Or wings and feathers unto the ostrich": Or whose wings and feathers are like the storks; and so Bochart renders the words, truly they have "the wing and feather of the stork"; the colors of which are black and white, from whence it has its name in Greek.
An ostrich does not soar away into the heavens like an eagle does. They are fowl that stay very near the earth. In fact, they move around by walking, and not by flying. God had made each thing for the purpose He intended it, and He equipped it with whatever it needed to fulfill His purpose.
Job 39:14 "Which leaveth her eggs in the earth, and warmeth them in dust,"
The best authorities tell us that in tropical countries ostriches, having scratched a hole in the sand, and deposited their eggs in it, cover the eggs over with a layer of sand, sometimes as much as a foot in thickness. And, leaving them during the daytime to be kept warm by the heat of the sun, only incubate at night. It is evidently this habit of the bird that is here alluded to. That in cooler countries ostriches do not do this is not to the point. The habit was known in Job's time, and was so noticeable as to characterize the bird to a large extent.
This was speaking of the ostrich of that part of the country where Job lived. The mother ostrich dug a hole in the sand and deposited her eggs there. She covered the nest with sand, and the hot sun kept the eggs warm for her.
Job 39:15 "And forgetteth that the foot may crush them, or that the wild beast may break them."
Where the eggs are covered by a layer of sand a foot thick, this danger is not incurred. But when the eggs are numerous, and they are sometimes as many as thirty, they are apt to be very poorly covered, and the results follow which are described in the text.
Actually, she separated herself from the eggs, as if he she was no longer interested in them. She felt they were safe from harm in the hole she built and covered them with sand.
Job 39:16 "She is hardened against her young ones, as though [they were] not hers: her labor is in vain without fear;"
Actually, the mother and the father ostrich incubate the eggs at night. The eggs get plenty of warmth from the sun in the desert sand in the daytime. This is a deduction from what has preceded, and discloses no new fact. Recent careful observation of the habits of the ostrich indicates that the parental instinct is not wanting, though it may be weaker than in most birds. Both the male and the female incubate at night, and, when the nest is approached by the hunter, the parent bird or birds will leave it, and try to draw him away from it by running on in front of him, or feigning to attack him, much as Peewits (Lapwings), do.
"Her labor is in vain without fear": Or, though her labor is in vain, she is without fear (see the Revised Version). I.e. though she is often disappointed of her immediate hope of offspring, through her eggs being crushed and destroyed, yet she grows no wiser, she does not fear for the future.
Job 39:17 "Because God hath deprived her of wisdom, neither hath he imparted to her understanding."
That is, he has not imparted to her the wisdom which has been conferred on other animals. The meaning is, that all this remarkable arrangement, which distinguished the ostrich so much from other animals was to be traced to God. It was not the result of chance; it could not be pretended that it was by a human arrangement, but it was the result of divine appointment. Even in this apparent destitution of wisdom, there were reasons which had led to this appointment, and the care and good providence of God could be seen in the preservation of the animal. Particularly, though apparently so weak, and timid, and unwise, the ostrich had a noble hearing (Job 39:18).
The mother ostrich does not worry at the loss of an egg, because she is not very intelligent. She probably does not even realize an egg is gone.
Job 39:18 "What time she lifteth up herself on high, she scorneth the horse and his rider."
It is sometimes eight foot high; when alarmed with approaching danger she raises up herself, being sitting on the ground, and erects her wings for flight, or rather running.
"She scorneth the horse and his rider": Being then, as Pliny says, higher than a man on horseback, and superior to a horse in swiftness. And though horsemen have been able to take wild asses and goats, very swift creatures, yet never ostriches.
The ostrich is large and when a horse and rider get near, the ostrich stands upright (usually taller than a horse), and flaps her wings while she chases the horse.
Verses 19-25: Here is a magnificent, vivid picture of the war horse.
Job 39:19 "Hast thou given the horse strength? hast thou clothed his neck with thunder?"
Not only to bear burdens and draw carriages, but for war; for it is the war horse that is here spoken of, as what follows shows, and his strength denotes. Not strength of body only, but fortitude and courage; for which, as well as the other, the horse is eminent, and both are the gift of God, and not of men.
"Hast thou clothed his neck with thunder?" Many objections have been taken to this expression; and endeavors have been made to show that the word used (רעמה), does not mean "thunder," but" a tremulous motion," "quivering muscles and a tossing mane," or else "scorn," or "indignation." But as רַעַם always means "thunder" (Job 26:14; 39:25; Psalms 77:19: 81:8; 145:7; Isa. 29:6), it seems unlikely that רעמה means anything else.
Man did not give the horse strength, God did. This is the beginning of a picture of a horse about to go to battle. His neck is high and jutting forth in pride.
Job 39:20 "Canst thou make him afraid as a grasshopper? the glory of his nostrils [is] terrible."
Which is frightened at every noise, and at any approach of men, but not so the horse. Or canst thou move him, or cause him to skip and jump, or rather leap like a grasshopper? That is, hast thou given, or canst thou give him the faculty of leaping over hedges and ditches, for which the horse is famous? So Neptune's war horses are said to be good leapers.
"The glory of his nostrils is terrible": Which may be understood of his sneezing, snorting, pawing, and neighing, when his nostrils are broad, spread, and enlarged. And especially when enraged and in battle, when he foams and fumes, and his breath comes out of his nostrils like smoke, and is very terrible.
This is speaking of a horse flaring his nostrils and snorting. This has been known to frighten the bravest of men. He is not afraid at all.
Job 39:21 "He paweth in the valley, and rejoiceth in [his] strength: he goeth on to meet the armed men."
Where armies are usually pitched and set in battle array, and especially the cavalry, for which the valley is most convenient. And here the horse is impatient of engaging, cannot stand still, but rises up with his fore feet and paws and prances. And, as the word signifies, digs the earth and makes it hollow, by a continual striking upon it; so generally, horses are commonly described in this manner.
"And rejoiceth in his strength": Of which he is sensible, and glories in it. Marches to the battle with pride and stateliness, defying, as it were, the enemy, and as if sure of victory, of which he has knowledge when obtained.
"He goeth on to meet the armed men": Without any fear or dread of them, as follows.
This is probably the reason men use horses to ride in battle. He is not aware of any danger in battle. They are not able to reason that they might be going to their own death.
Job 39:22 "He mocketh at fear, and is not affrighted; neither turneth he back from the sword."
"The cavalry of modern times will rush undismayed upon the line of opposing bayonets". "We do not believe that a body of infantry ever existed that, with the bayonet alone, unsupported by fire, could have checked the determined charge of good horsemen"
This is speaking of the horse, and not the man on the horse. The horse cannot reason, and therefore does not realize there is any danger against drawn swords.
Job 39:23 "The quiver rattleth against him, the glittering spear and the shield."
The quiver is what arrows are put into and carried in, and seems here to be put for arrows, which being shot by the enemy come whizzing about him, but do not intimidate him. Unless this is to be understood of arrows rattling in the quiver when carried by the rider "upon him", so some render the last word.
"The glittering spear and the shield": The lance or javelin, as Mr. Broughton renders it, and others. That is, he does not turn back from these, nor is he frightened at them when they are pointed or flung at him. So Aelianus speaks of the Persians training their horses and getting them used to noises, that in battle they might not be frightened at the clashing of arms, or swords and shields against each other. In like manner as war horses were trained, not to start at the firing of a gun, or the explosion of a cannon.
This was just explaining that the quiver was on the side of the neck of the horse. The spear and shield were also touching the body of the horse. He had no excitement from this. Horses trained for battle were used to these things. Their owners had trained them with these, as well as their riding them.
Job 39:24 "He swalloweth the ground with fierceness and rage: neither believeth he that [it is] the sound of the trumpet."
Being so eager for the battle, and so full of fierceness and rage, he bounds the plain with such swiftness that he seems rather to swallow up the ground than to run upon it.
"Neither believeth he that it is the sound of the trumpet": For joy at hearing it; or he will not trust to his ears, but will see with his eyes whether the battle is ready, and therefore pushes forward. Mr. Broughton and others read it, "he will not stand still at the noise of the trumpet"; and the word signifies firm and stable, as well as to believe. When he hears the trumpet sound, the alarm of war, as a preparation for the battle, he knows not how to stand; there is hardly any holding him, but he rushes into the battle at once (Jer. 8:6).
This was speaking of the rushing of the horse to battle, as if he were swallowing up the ground in front of him. When the trumpet sounded he charged forward to battle.
Job 39:25 "He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting."
An expression of joy and alacrity, declared by his proud neighing. Whereby he doth in some sort answer the sound of the trumpets, in way of scorn and challenge.
"He smelleth": I.e. he perceives, as this phrase is used (Judges 16:9).
"Afar off": At some distance, either of place, or rather of time, as the word is most frequently used. He perceives by the motion of the soldiers, and the clattering of the arms, that the battle is at hand, which is very welcome to him.
"The thunder of the captains, and the shouting": By which he understands, either the military orations which the captains make and deliver with a loud voice to animate their soldiers to the battle. Or rather the loud and joyful clamor begun by the commanders, and followed by the soldiers, when they are ready to join battle, that thereby they may both daunt their enemies, and encourage themselves.
The horse seemed to sense the excitement of the captain who was riding him. When the captain shouted it excited the horse even further.
Job 39:26 "Doth the hawk fly by thy wisdom, [and] stretch her wings toward the south?"
The hawk's strength of wing is extraordinary, and one of the greatest of natural marvels. Can Job claim to have contrived it? Many as have been the attempts made, human ingenuity has not yet devised anything that can fly at that time.
"And stretch her wings toward the south?" Migrate, i.e., when winter approaches, to the warmer southern regions. Few things in nature are more remarkable than the instinct of migratory birds.
No it does not. No man gave the hawk strength to fly. Man used the hawk, but God empowered the hawk.
Job 39:27 "Doth the eagle mount up at thy command, and make her nest on high?"
Fly directly upward till she be out of thy sight, which no other bird can do.
"And make her nest on high": In the highest and inaccessible rocks (compare Jer. 49:16; Obad. 1:4).
This explanation of the source of strength for all animals and birds ends with the eagle. Many countries, including the United States, use the eagle as a symbol of strength on their coinage. When you think of an eagle, you automatically think of the king of the birds. The eagle nearly always makes its nest high in the rocks.
Job 39:28 "She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place."
Where she and her young are safe: Eagles make their nests in rocks, even in the precipices of them, and here on the tooth, edge, or precipice of the rock, which is inaccessible, and so like a strong fortified place.
This is a vantage point above anything else around. The rocks are usually jagged and very high in the side of a mountain or crag.
Job 39:29 "From thence she seeketh the prey, [and] her eyes behold afar off."
Her sight is exceeding sharp and strong, so that she is able to look upon the sun with open eyes. And to behold the smallest prey upon the earth or sea, when she is mounted out of our sight. Which when she spies, she flies to it with incredible swiftness, even like an arrow out of a bow.
Job 39:30 "Her young ones also suck up blood: and where the slain [are], there [is] she."
Eleven of God's creatures, six beasts and five birds, are presented for Job to explain. God cycled through all of these subjects, and when He finished, Job had not answered one question.
The eagle has eyes that can see at great distances. This elevated area gives the eagle full view of the surrounding area, so it can spot its prey at great distances. The blood speaks of a freshly dead animal that the eagle had brought to its babies. It eats the blood with the meat. Each animal and bird has its own purpose on the earth. Their purpose is what God created them for.
Job Chapter 39 Questions
Verses 1-2: God again challenged Job to respond: would he dare to bring charges against Him? Job had accused God; now God asked what right he had to do so.
Job 40:1 "Moreover the LORD answered Job, and said,"
The Lord having discoursed largely of the works of nature, in order to reconcile the mind of Job to his works of providence, stopped and made a pause for a little space that Job might answer if he thought fit. But he being entirely silent, the Lord began again.
"And said": As follows.
Job 40:2 "Shall he that contendeth with the Almighty instruct [him]? he that reproveth God, let him answer it."
God challenged Job to answer all the questions he had posed. God didn't need to know the answer, but Job needed to admit his weakness, inferiority, and inability to even try to figure out God's infinite mind. God's wisdom was so superior, His sovereign control of everything so complete, that this was all Job needed to know.
The LORD in the verse above, is Jehovah. Job had spoken a little forward, when he wanted to bring his case to the LORD face to face. We must remember the great stress and pain that Job was under at the time. He truly wanted to know what he had done to deserve this terrible punishment. We also must remember that Job was unaware of the challenge Satan had placed before God in his servant Job. One last thing we must remember is no matter how bad it got, Job did not curse God, as Satan had said he would.
Verses 3-5: Job's first response to God was I am guilty as charged. I will say no more. He knows he should not have found fault with the Almighty. He should not have insisted on his own understanding. He should not have thought God unjust. So he was reduced to silence at last.
Job's reply is one of humble submission in the face of an omnipotent and omniscient God: "Behold I am vile" (verse 4).
With great respect, Job confesses his insignificance in the presence of the Lord in his first response. Covering his "mouth" and refusing to answer signaled that Job clearly regretted his words and would not venture to make yet another mistake. All his complaints against God were empty and futile.
Job 40:3 "Then Job answered the LORD, and said,"
Job, whose confusion had made him silent, at length answered with great humility.
"And said": In the next scripture.
Job 40:4 "Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth."
I am a mean, sinful, and wretched creature, and not worthy to speak unto thy majesty.
"What shall I answer thee?" Nor do I know what to answer.
"I will lay my hand upon my mouth": I will, for the future, check and suppress all passionate thoughts that may arise in my mind, and, by keeping my mouth, as it were, with a bridle, will prevent them from breaking out in intemperate speeches. I will humbly and willingly submit myself to thee.
Job realized that he had spoken a little too boldly to the LORD. He said, "I will say no more".
Job 40:5 "Once have I spoken; but I will not answer: yea, twice; but I will proceed no further."
Or speak again. I confess my fault and folly, and will contend no more with thee.
"Yea, twice": That is, often-times; or again and again. The definite number being used indefinitely.
"But I will proceed no further": In such bold and presumptuous expressions, and accusations of thy providence toward me. Vain, therefore, are the excuses which some interpreters make for Job, as if he were faultless in his foregoing speeches, when God charges him with blame therein. And Job himself confesses that he was to blame.
Job admitted that he had spoken twice, as if he would instruct God and that was a mistake. I do not believe that God would find too much error in this, since Job was really inquiring what he had done wrong.
Verses 40:6 to 41:34: As if the first was not enough, God's second interrogation of Job commenced along the very same lines, only focusing on two unique animals in God's creation: Behemoth (40:15-24), and Leviathan (41:1-34), two creatures powerful and fearful who embodied all that is overwhelming, uncontrollable, and terrorizing in this world., Man can't control them, but God can.
Verses 6-14: God's second series of questions begins with an affirmation of His administration of the moral order. Job had questioned God's justice in order to protect his own innocence: "Wilt thou condemn me, that thou mayest be righteous?" (verse 8). God says in essence: "if you are as powerful as I (verse 9), then you bring judgment on the proud (verse 11); then I will admit your power" (verse 14).
God again spoke from the whirlwind, daring Job to try running the universe according to the retribution principle. If Job could do it, then he would vindicate himself ("thine own right hand").
Job had partially capitulated to his friends' perspective on retributive judgment. In His second speech, Yahweh presents incontrovertible arguments that nothing compares to Him, not even "Leviathan" (see notes on 41:1-11).
Job 40:6 "Then answered the LORD unto Job out of the whirlwind, and said,"
See the notes at (Job 38:1). God here resumes the argument which had been interrupted in order to give Job an opportunity to speak and to carry his cause before the Almighty, as he had desired (see Job 40:2). Since Job had nothing to say, the argument, which had been suspended, is resumed and completed.
Job 40:7 "Gird up thy loins now like a man: I will demand of thee, and declare thou unto me."
And prepare to give an answer to what should be demanded of him. The same way of speaking is used (in Job 38:3; see notes).
This message, like the previous message spoken from the whirlwind, was spoken to Job by God. He will show Job the workings of God more fully in this.
Verses 8-14: God unleashed another torrent of crushing rebukes to Job, in which He mocked Job's questionings of Him by telling the sufferer that if he really thought he knew what was best for him rather than God (verse 8), then he should take over being God! (Verses 9-14).
Job 40:8 "Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?"
Wilt thou not only contend with, but set aside My judgment or justice in the government of the world?
"Wilt thou condemn me": Declare Me unrighteous, in order that thou mayest be accounted righteous (innocent; undeservingly afflicted).
God had not said that Job had sinned. He reprimanded Job for questioning His judgement. He realized that Job thought himself to be a righteous man. God knew Job was a righteous man in His sight, but he did not want Job thinking he was righteous in his own right.
Job 40:9 "Hast thou an arm like God? or canst thou thunder with a voice like him?"
Hast thou, a poor, weak worm of the earth, an arm comparable to his, who upholds all things? The power of creatures, even of angels themselves, is derived from God, limited by him, dependent on him. But the power of God is original, independent, and unlimited: he can do everything without us; we can do nothing without him. And therefore, we have not an arm like God. The meaning is: Thou art infinitely short of God in power, and therefore in justice: for all his perfections are equal and infinite. Injustice is much more likely to be in thee, an impotent creature, than in the Almighty God (see Job 40:2).
"Canst thou thunder with a voice like him?" No: his voice will soon drown thine; and one of his mighty thunders will overpower and overrule thy weak speeches. Therefore, do not presume to contend with him.
God felt that He must continue showing Job His power and greatness. Job had apologized for speaking out of line, but God wanted Job to further realize his position.
Job 40:10 "Deck thyself now [with] majesty and excellency; and array thyself with glory and beauty."
God is at all times "clothed with majesty and strength" (Psalm 93:1). "With glory and beauty" (Psalm 104:1). He "decks himself with light as with a garment" (Psalm 104:2). Job is challenged to array himself similarly.
God was describing his own dress. He is Majesty and Strength at all times. God is engulfed in Light so bright, it is above the light of the sun. God showed Job that he could not dress himself with such as this. God had dressed Job in his robe of righteousness however.
Job 40:11 "Cast abroad the rage of thy wrath: and behold every one [that is] proud, and abase him."
Work thyself up into a passion, at least seemingly; put on all the airs of a wrathful and enraged king on a throne of state, whose wrath is like the roaring of a lion, and as messengers of death. Pour out menaces plentifully, threatening what thou wilt do; and try if by such means thou canst humble the spirit of a proud man, as follows.
"And behold everyone that is proud, and abase him": Look sternly at him, put on a fierce, furious, and menacing countenance, and see if thou canst dash a proud man out of countenance, and humble him before thee, as I am able. Among the many instances of divine power the Lord settles upon this one, and proposes it to Job to try his skill and power upon, the humbling of a proud man.
God was showing Job, that power of this kind belonged to God alone.
Job 40:12 "Look on every one [that is] proud, [and] bring him low; and tread down the wicked in their place."
Hide them in the dust together; and bind their faces in secret. The idea of (verse 11), is still further insisted on. Let Job manifest himself as a power among men, if he cannot rival God in nature. Let him set the world to rights. Then he may claim to be heard with respect to the moral government of God.
Job 40:13 "Hide them in the dust together; [and] bind their faces in secret."
Either in the dust of death, that they may be seen no more in this world, in the same place and circumstances where they showed their pride and haughtiness. Or in the dust of the grave, and let them have an inglorious burial, like that of malefactors thrown into some common pit together. As, when multitudes are slain in battle, a large pit is dug, and the bodies are cast in together without any order or decency. Or it may be rendered "alike", let them be treated equally alike, no preference given to one above another.
"And bind their faces in secret": Alluding, as it is thought, to malefactors when condemned and about to be executed, whose faces are then covered, as Haman's was (Esther 7:8). Or to the dead when buried, whose faces are bound with napkins, as Lazarus's was (John 11:44). The meaning of all these expressions is, that Job would abase and destroy, if he could, every proud man he met with, as God does, in the course of his providence, sooner or later. There had been instances of divine power in this way before, or in the times of Job, which might come to his knowledge. As the casting down of the proud angels out of heaven (2 Peter 2:4); and of casting proud Adam out of paradise (Gen. 3:24); the drowning the proud giants of the old world (Gen. 7:23). And of dispersing the proud builders of Babel, (Gen. 11:8); and of destroying Sodom and Gomorrah by fire (Gen. 19:24), one of whose reigning sins was pride (Ezek. 16:49); and of drowning proud Pharaoh and his host in the Red sea (Exodus 15:4).
Of course He was not intending for Job to do these things. He was showing Job that vengeance is of the LORD. Job could not and would not try to right all the wrong in the world. That is the job of God.
Job 40:14 "Then will I also confess unto thee that thine own right hand can save thee."
If you can do all this, it will be full proof that you can save yourself, and that you do not need the divine interposition. If he could do all this, then it might be admitted that he was qualified to pronounce a judgment on the divine counsels and dealings. He would then show that he had qualifications for conducting the affairs of the universe. But since thou can do none of these things, it behooves thee to submit to me, and to acquiesce in my dealings with thee.
The Right Hand of God is the Savior of the world. Job's right hand, or for that matter, not anyone else's right hand can save anyone. There is only one way to be saved, and that is through Jesus Christ (the Right Hand of God).
Verses 40:15 - 41:34: The rest of the speech is taken up with a description of "behemoth (40:15-24), and "leviathan (41:1-34). These are certainly literal, not mythical, creatures since they are observable and because the rest of the Lord's questions deal with real animals. There have been numerous suggestions as to the identity of these creatures: a hippopotamus, a crocodile, a dinosaur, etc. The descriptions of both are filled with hyperbole: "he drinketh up a river" (40:23); "a flame goeth out of his mouth (41:21), compare the earlier hyperbolic description of the horse (in 39:19-25). The point of referring to these animals is this: if Job cannot master just a marvel of physical strength within God's creation, how can he expect to stand as a combatant with God who knows more than he.
In verses 15-24: "Behemoth": While this is a generic term used commonly in the Old Testament for large cattle or land animals, the description in this passage suggests an extraordinary creature. The hippopotamus has been suggested by the details in the passage (verses 19-24). However, the short tail of a hippo is hardly consistent with verse 17, where tail could be translated "trunk". Some believe God is describing His most impressive creation of land animals, the dinosaur species, which fit all the characteristics.
Many scholars think that "behemoth" refers to the hippopotamus, thought the description "seems to match that of a great land dinosaur, such as the tyrannosaurus" according to Dr. Henry Morris. The word is a transliteration of a Hebrew word that means "super-beast". No person could contend with such a creature. So how could Job pretend to be God's equal when he could not even control what God had created?
Job 40:15 "Behold now behemoth, which I made with thee; he eateth grass as an ox."
The identification of behemoth has always been a great difficulty with commentators. The word in Hebrew is really the natural plural of behēmāh, which means domestic cattle. And this fact would suggest the idea that more than one animal may be meant in the description (Job 40:15-24). Which scarcely seems to answer to one and the same. In this way (Job 40:15-20), would describe very well the elephant, and (Job 40:21-24), the hippopotamus. The objection to this is, that behēmāh is commonly used of domestic cattle in contrast to wild beasts. Whereas neither the elephant nor the hippopotamus can come under the category of domestic animals. There is a word in Coptic (p-ehe-emmou, meaning water-ox), used for the hippopotamus, which may, perhaps, lie concealed in behemoth. Then the difficulty is to make the description answer throughout to the hippopotamus (e.g., Job 40:20), since the hippopotamus does not frequent mountains, neither does it exactly eat grass like an ox (Job 40:15).
"Which I made with thee": Fellow creatures of thine, to inhabit the world with thee: thus skillfully reminding him that he had a common origin with the beasts.
"He eateth grass as an ox": Marvelous in an animal living so much in the water; also strange, that such a monster should not be carnivorous.
Behemoth is speaking of some large animal, such as an elephant, or a hippopotamus. God was telling Job that he created this animal larger in stature than other animals, and yet it was an eater of grass. God can do with His creation whatever He chooses to do.
Job 40:16 "Lo now, his strength [is] in his loins, and his force [is] in the navel of his belly."
He hath strength answerable to his bulk, but he is of a mild disposition, and his strength, by God's wise and merciful providence, is not an offensive strength, consisting in, or put forth by, horns or claws, as it is in ravenous creatures, but only defensive, and seated in his loins.
"And his force is in the navel of his belly": From hence Bochart argues that behemoth cannot be the elephant, as is generally supposed: because the strength of an elephant consists not in his belly; for though his hide on the back is very hard, yet on the belly it is soft. And therefore, the rhinoceros, contending with him, aims chiefly at his paunch, knowing, as it were, that to be a soft place, and more capable of being injured. On the other hand, the description, he urges, agrees well with the hippopotamus, which is remarkable, both for the strength of his belly and navel, as well as other parts of his body. The skin being so firm and thick as to be almost impenetrable, and able to resist the force of spears and darts.
Whatever the animal was, it was very muscular in its stomach and had great power in its legs.
Job 40:17 "He moveth his tail like a cedar: the sinews of his stones are wrapped together."
Though the tail be but short, both in the elephant, and in the hippopotamus; yet, when it is erected, it is exceeding stiff and strong.
"The sinews of his stones are wrapped together": Rather, of his thighs, as the Hebrew may be rendered. The thighs and feet of the river horse are so sinewy and strong that one of them is able to break or overturn a large boat.
The hippopotamus was possibly, the one described here. He has a short fat tail that is as strong as a cedar tree.
Job 40:18 "His bones [are as] strong pieces of brass; his bones [are] like bars of iron."
Than which nothing is stronger. The repetition is made for greater illustration and confirmation. But what is said is not applicable to the elephant, whose bones are porous and rimous, light and spongy for the most part, as appears from the osteology of it. Excepting its teeth, which are the ivory; though the teeth of the river horse are said to exceed them in hardness; and artificers say they are wrought with greater difficulty than ivory.
This is just saying his bones are very strong. Hippopotamus or elephants, walk through a jungle knocking down everything in front of them. Their strength is very great. Nothing can seem to stop either of them, when they are angry.
Job 40:19 "He [is] the chief of the ways of God: he that made him can make his sword to approach [unto him]."
In size and strength. The word rendered "chief" is used in a similar sense (in Num. 24:20). "Amalek was the first of the nations;" that is, one of the most powerful and mighty of the nations.
"He that made him can make his sword approach unto him": According to this translation, the sense is, that God had power over him, notwithstanding his great strength and size, and could take his life when he pleased. Yet this, though it would be a correct sentiment, does not seem to be that which the connection demands. That would seem to require some allusion to the strength of the animal. And accordingly, the translation suggested by Bochart, and adopted substantially by Rosenmuller, Umbreit, Noyes, Schultens, Prof. Lee, and others, is to be preferred: "He that made him furnished him with a sword." The allusion then would be to his strong, sharp teeth, having a resemblance to a sword, and designed either for defense or for the purpose of cutting the long grass on which it fed when on the land. The propriety of this interpretation may be seen vindicated at length in Bochart, i.e. the sickle or scythe, which was ascribed to the hippopotamus by some of the Greek writers.
This was just saying that he was the largest of the animals God had made. He was not easy to kill. It seemed at the time this was written, only God could stop this great mass of an animal.
Job 40:20 "Surely the mountains bring him forth food, where all the beasts of the field play."
Though this creature be vastly great, and require much food, and no man cares for it; yet God provides for it out of his own stores, and makes even desert mountains to afford him sufficient sustenance. The hippopotamus also, though he lives mostly in the water, fetched his food from the land, and from the mountains or hills, which are nigh unto the river Nile.
"Where all the beasts of the field play": They not only feed securely, but sport themselves by him or with him, being taught by experience that he is gentle and harmless, and never preys upon them.
These mountains were not speaking of truly high mountains, which neither the elephant, nor the hippopotamus dwelt in. It was possibly speaking of the rolling hills near the river. All of the wild animals would stay in an area where they could readily find food and water.
Job 40:21 "He lieth under the shady trees, in the covert of the reed, and fens."
This may be thought to agree very well with the river horse, the inhabitant of the Nile, where reeds in great plenty grew, and adjoining to which were fenny and marshy places, and shady trees. And, as historians relate, this creature takes its lodging among high reeds, and in shady places. Yea, the reeds and sugar canes, and the leaves of the papyrus, are part of the food on which it lives. And hence the hunters of them sometimes cover their bait with a reed to take them.
Job 40:22 "The shady trees cover him [with] their shadow; the willows of the brook compass him about."
Under which it lies, (as in Job 40:21); which is thought not so well to agree with the elephant, since, according to Aelianus and other writers, it lies not down, at least but rarely, but sleeps standing. It being very troublesome to it to lie down and rise up again; and besides it is represented by some authors as higher than the trees, and therefore this is supposed to agree better with the river horse; especially since it follows.
"The willows of the brook compass him about": Or the willows of the Nile, as some choose to render it; which would put it out of all doubt that the river horse is intended, if it could be established, it being an inhabitant of that river.
Both the hippopotamus and the elephant were known to lounge under the trees and roll around in the sand near the water. The hippopotamus liked to eat the reeds near the water.
Job 40:23 "Behold, he drinketh up a river, [and] hasteth not: he trusteth that he can draw up Jordan into his mouth."
God was not saying this creature lived in the Jordan River, but rather, recognizing that the Jordan was familiar to Job, used it to illustrate how much water this beast could ingest. "He can draw up Jordan into his mouth". It was a word used to refer to something of enormous size and threatening power.
Either one of them could drink enough water to make the river appear to go dry. The Jordan here, is possibly speaking of any fairly large river. Some scholars believe it to be speaking of the Nile. It really does not matter which river it is. It is just speaking of the vast amount of water the large animal could consume.
Job 40:24 "He taketh it with his eyes: [his] nose pierceth through snares."
Rather, shall one take him when he is looking on? "Can he be captured." i.e. "when his eyes are open, and when he sees what is intended? No. If captured at all, it must be by subtlety, when he is not on the watch."
"His nose pierceth through snares": Rather, or can one bore his nostril with cords? I.e. can we lead him away captive, with a ring or hook passed through his nose, and a cord attached (compare the next chapter, verse 2)?
This was just saying that it would be difficult to snare him. It would be almost impossible if he saw you coming. He would fight with his nose. This would be true of either the elephant or the hippopotamus.
Job Chapter 40 Questions
Verses 1-11: "Leviathan is a symbol of evil, drawn in part from Ugaritic myths about a fire-breathing sea dragon (Psalms 74:14; 104:26; Isa. 27:1). Dr. Henry Morris points out that the "Leviathan" was evidently the greatest of the marine reptiles or dinosaurs, something like a plesiosaur, perhaps, though modern commentators tend to call it a crocodile." Ultimately, Leviathan points to Satan, the paragon of evil, whom Yahweh has in control and one day will destroy (e.g., Isa. 27:1; Rev. 20:1-3).
Job 41:1 "Canst thou draw out leviathan with a hook? or his tongue with a cord [which] thou lettest down?"
Leviathan is a large sea creature, whose exact identity is unknown.
"Leviathan": This term appears in 4 other Old Testament texts (Job 3:8; Psalms 74:14; 104:26; Isa. 27:1). In each case Leviathan refers to some mighty creature who can overwhelm man but who is no match for God. Since this creature lives in the sea among ships (Psalm 104:26), some form of sea monster, possibly an ancient dinosaur, is in view. Some feel it was a crocodile, which had scaly hide (verse 15), terrible teeth (verse 14), and speed in the water (verse 32). But crocodiles are not sea creatures and clearly this one was (verse 31). Some have thought it was a killer whale or a great white shark, because he is the ultimate killer beast over all other proud beasts (verse 34). It could also have been some sea going dinosaur.
"Leviathan" means a serpent, or some believe a crocodile or sea monster. God is speaking of the unlikelihood of catching one on a hook, or of tying his tongue down with a rope.
Job 41:2 "Canst thou put a hook into his nose? or bore his jaw through with a thorn?"
Hebrew, אגמן, agmon, a bulrush, that is, a hook like a bulrush, with its head hanging down, as is expressed (Isa. 58:5); into his nose? To hang him up by it for sale, or to carry him home for use, after thou hast drawn him out of the sea or river.
"Or bore his jaw through with a thorn?" Or with an iron hook, or instrument, as sharp as a thorn, wherewith thou uses to carry small fishes. Heath translates the former clause, Canst thou put a bandage about his nose? Meaning, by the bandage, a rope of rushes, which was to tie his mouth fast; as the thorn, or iron instrument, was to prevent him from getting the bandage off. "It is usual," Dr. Dodd says, "to this day, to fasten the jaws of the crocodile when taken."
This is speaking of having this thing in total subjection. The hook in the nose or through his jaw, would make him easier to handle.
Job 41:3 "Will he make many supplications unto thee? will he speak soft [words] unto thee?"
Doth he dread thy anger or power? Or will he earnestly beg thy favor? It is a metaphor from men in distress, who use these means to them to whose power they are subject. Will he make a covenant with thee?
In this particular verse, it is as if this crocodile is human. This is a description of the way captives act sometimes. Could this be hinting at Satan?
Job 41:4 "Will he make a covenant with thee? wilt thou take him for a servant for ever?"
Namely, to do thee faithful service, as the next words explain it.
"Wilt thou take him for a servant for ever ": Canst thou bring him into bondage and force him to serve thee? Will this monstrous creature need, for any reason, to come to terms with you, Job? Are you able to control him? God asked.
Of course this evil animal or serpent, will do none of these things. This serpent would fight to the very end.
Job 41:5 "Wilt thou play with him as [with] a bird? or wilt thou bind him for thy maidens?"
As children play with little birds kept in cages, which they do at their pleasure, and without any fear.
"Or wilt thou bind him for thy maidens?" For thy little daughters, which he mentions rather than little sons, because such are most subject to fear.
This crocodile or serpent, would be far too dangerous to play with, as you would a bird. The maidens liked animals for pets, but this would not be wise to do with this crocodile. It appears that people in the time of Job had pet birds and antelopes and other animals that could be domesticated, but the crocodile could not.
Job 41:6 "Shall the companions make a banquet of him? shall they part him among the merchants?"
Hebrew, יכרו, jichru, coincident, Vulgate Latin, cut, or carve, him up? Shall thy friends, who assisted thee in taking him, feed upon him, or make a banquet for him; that is for joy, that thou hast taken him?
"Shall they part him among the merchants?" As is usual in such cases, that all who are partners in the labor and hazard may partake of the profit also, and divide the spoil.
Crocodile is eaten in some countries and perhaps that is what is meant by making a "banquet" of him. The merchants could cut him up, and each take whatever they needed of him.
Job 41:7 "Canst thou fill his skin with barbed irons? or his head with fish spears?"
This seems not so well to agree with the whale; whose skin, and the several parts of his body, are to be pierced with harpoons and lances, such as fishermen use in taking whales. And their flesh to be cut in pieces with their knives. But better with the crocodile, whose skin is so hard, and so closely set with scales, that it is impenetrable (See Ezek. 29:4).
Or his head with fish-spears? Fish-spears would have small effect on the head of a crocodile, which is bony and covered by a very tough skin. There is a vulnerable place, however, at the point where the head joins the spine, at which the ancient Egyptians, when they ventured to attack the crocodile, were accustomed to strike.
This would be highly unlikely to do, because of the rough exterior of the crocodile. They might harpoon him, but it would be next to impossible for one man to bring him in.
Job 41:8 "Lay thine hand upon him, remember the battle, do no more."
If thou canst or dares. It is dangerous so to do, either to the whale or crocodile.
"Remember the battle": Or "look for war", as Mr. Broughton renders it; expect a fight will ensue, in which thou wilt have no share with this creature.
"Do no more": If thou canst by any means escape, take care never to do the like again; or thou wilt never do so any more, thou wilt certainly die for it.
It would be a very dangerous thing to reach out a hand against the crocodile. You would be missing a hand, and perhaps a whole body.
Job 41:9 "Behold, the hope of him is in vain: shall not [one] be cast down even at the sight of him?"
That is, the hope of taking, or conquering him.
"Shall not one be cast down, even at the sight of him?" Not only the fight, but the sight of him is most frightful. And such is the sight of the crocodile, by which alone some have been frightened out of their senses.
Someone might be brave enough to go to try to capture him, but just one look at this ferocious thing would cause him to run in fright.
Job 41:10 "None [is so] fierce that dare stir him up: who then is able to stand before me?"
"Who then is able to stand before me?" This was the essential question being asked in both the Behemoth and Leviathan passages. God created these awesome creatures, and His might is far greater than theirs. If Job couldn't stand against them, what was he doing contending with God? He would be better off to fight a dinosaur or a killer shark.
God is saying, "As ferocious as this crocodile is, he is nothing to compare to God who made him". If you would be afraid of a crocodile, how much more you would be afraid of God?
Job 41:11 "Who hath prevented me, that I should repay [him? whatsoever is] under the whole heaven is mine."
God did not need to buy anything; He already owned all things. Paul quoted this (in Rom. 11:35).
No one can prevent God from doing what He wants to do. The Creator can do whatever He desires to do with His creation. When it comes to God, man does not have an opinion. Job's one mistake was thinking he might contend with God over his fate.
Job 41:12 "I will not conceal his parts, nor his power, nor his comely proportion."
The parts of the leviathan; or "his bars", the members of his body, which are like bars of iron.
"Nor his power": Which is very great, whether of the crocodile or the whale.
"Nor his comely proportion": The symmetry of his body, and the members of it; which, though large, every part is in just proportion to each other.
This is just saying, God will not hide any of this.
Job 41:13 "Who can discover the face of his garment? [or] who can come [to him] with his double bridle?"
Who hath uncovered, or made naked, or hath taken off from him, the face of his garment? That is, his skin, which covers the whole body, and may be taken off from it like a garment. "Who dare attempt to touch even his outward skin?" Much less dare any venture to endeavor to strip it off, or to give him a deep or deadly wound. Who can come to him with his double bridle? To put it into his mouth, and lead him by it to thy stable and service, as he might do a horse? Or rather, (because he plainly seems to persist in describing the several parts of the leviathan's body).
"Who can come within his double bridle?" Or as Heath translates it, his double row of teeth? Namely his vast jaws, which have some resemblance to a double bridle; whence the Greeks call those parts of the face which reach to the jaws on both sides the bridle. The crocodile's mouth is exceedingly wide: Pliny says, strongly, "When he gapes, fit totum os, he becomes all mouth."
The garment here, is speaking of his outer skin. If this scaly skin were removed, he would be easy to kill.
Job 41:14 "Who can open the doors of his face? his teeth [are] terrible round about."
Or, who hath opened. The "doors of his face" is an expression for his "mouth" which has something artificial and forced in it.
"His teeth are terrible round about": The jaws of the crocodile are very extended; the two rows of long, pointed teeth, thirty-six, it is said, above, and thirty beneath, being bare, as the mouth has no lips, present a formidable appearance.
The doors of his face is speaking of those huge jaws with the equally huge teeth. The top and the bottom jaws are covered with teeth. His bite could be vicious.
Job 41:15 "[His] scales [are his] pride, shut up together [as with] a close seal."
This is notoriously true of the crocodile, whose back and tail are covered with scales, which are in a measure impenetrable and invincible. Which all writers concerning it, and travelers that have seen it, agree in (See Ezek. 29:4). But the skin of the whale is smooth; the outward skin is thin, like parchment, and is easily pulled off with the hand.
"Shut up together as with a close seal": Closely compacted together, as things that are fastened together by a seal. This is as applicable, or more so, to the scales of the crocodile; which are so close as if they were sealed together, and are like a shield, its defense, and in which it prides itself.
Job 41:16 "One is so near to another, that no air can come between them."
Which plainly shows that the shields or scales are several; which agrees better to the crocodile than to the whale, whose skin is all one entire piece. Unless there were a sort of whales having thick and strong scales, which some have affirmed, but is not yet known and proved.
Job 41:17 "They are joined one to another, they stick together, that they cannot be sundered."
Literally, they are soldered one to another (compare Isa. 41:7).
This is just speaking of how difficult it would be to get a spear or anything else, between the scales of his outer skin. They are like a shield that could not be penetrated very easily.
Job 41:18 "By his sneezings a light doth shine, and his eyes [are] like the eyelids of the morning."
Literally, His sneezing causes the light to sparkle. If he sneezes or spouts up water, it is like a light shining, either with the froth, or the light of the sun shining through it. The crocodile, in particular, is said frequently to sneeze.
"And his eyes are like the eyelids of the morning": The eyes of the whale are said in the night-time to shine like a flame; and the eyes of the crocodile, although they are dull and dark under the water, yet, as soon as they appear above water, cast a bright and clear light, like that of the morning suddenly breaking forth after the dark night.
The light shining is possibly, when the light shines in his eyes. When he would be lying on the bank at night, the moon might shine in his eyes. They are rather small for such a great sized animal.
Job 41:19 "Out of his mouth go burning lamps, [and] sparks of fire leap out."
The description now becomes highly poetical, and it would be a mistake to endeavor to substantiate it. The intention is to represent the impression which the animal would make on an impressible but unscientific observer viewing it in its native haunts for the first time. Splashing, snorting, and throwing up spray all around, it would seem to be breathing out steam and smoke, from which the idea of fire is inseparable (see the next verse).
Job 41:20 "Out of his nostrils goeth smoke, as [out] of a seething pot or caldron."
Rather, as from a seething pot and rushes; i.e. as from a pot heated by burning rushes.
Job 41:21 "His breath kindleth coals, and a flame goeth out of his mouth."
All the representations of dragons breathing smoke and flames, found in the myths and sagas of so many countries, probably rest upon the observed fact of team or spray streaming forth from the mouth and widely opened nostrils of the crocodile. The steam has seemed to be smoke, and smoke has naturally suggested flame and fire.
This was speaking of him, as if he was a dragon. Crocodiles do not have fire in their mouths or smoke coming out of their nostrils. The only thing they do that might make a frightened viewer think these things are the wild splashing they do in the water.
Job 41:22 "In his neck remaineth strength, and sorrow is turned into joy before him."
This is thought to be an argument against the whale, which is said to have no neck. But whatever joins the head and body may be called the neck, though ever so small. And the shorter the neck is, the stronger it is. It is also said by some, that the crocodile has no neck also. But the philosopher is express for it, that it has one and moves it: and Pliny speaks of it as turning its head upwards, which it could not do without a neck.
"And sorrow is turned into joy before him": Or leaps and dances before him; it departs from him: he is not afraid of anything, though ever so threatening. Or sorrow and distress at the sight of him, in men and fishes, make them leap, and hasten to get out of the way of him and escape him.
It appears that wherever he goes, everything in his path runs and hides. He has no competitor for his territory.
Job 41:23 "The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved."
The muscles of his hefty body are not flaccid and flabby, but solid and firmly compacted.
"They are firm in themselves; they cannot be moved": That is, not very easily, not without a large sharp cutting knife, and that used with much strength.
These flakes are possibly, speaking of his skin which is like flakes. They are so well put together, that he appears to be in just one piece. His scales are almost impossible to penetrate. Even his hide underneath is like very tough leather.
Job 41:24 "His heart is as firm as a stone; yea, as hard as a piece of the nether [millstone]."
Which must be understood not of the substance but of the qualities of it, being bold, courageous, undaunted, and unmerciful. Which is true both of the whale and crocodile, and particularly of the crocodile.
He has a heart of stone. Anything in his way is destroyed without repentance. A millstone has a hole in the middle to fit on the wheel. This is just saying the crocodile or whatever he is, has no heart for anyone or anything.
Job 41:25 "When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves."
"Mighty" (Exodus 12:12), refers to angels and demons who also fear Leviathan just as humans do. Only God can control this beast.
This could be a description of a crocodile or it could easily be a description of Satan himself. The traits of the crocodile, serpent, and Satan are very similar. Fear caused many people to worship the crocodile. Fear drives many to worship Satan, too. They feel they are headed for certain death when a crocodile breaks upon them.
Job 41:26 "The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon."
It is either broken by striking at him, or however cannot pierce him and stick in him. But since a sword is not used in fishery, rather the harpoon may be meant. Which cannot enter into the crocodile, being so fenced with scales. But the whale being struck with it, it enters deep into his flesh, and is wounded by it. Wherefore this and what follows in the next verses seems best to agree with the crocodile, or some other fish.
"The spear, the dart, nor the habergeon": That is, neither of these can fasten upon him nor enter into him. And yet it is certain that the whale, after he has been struck and wounded by the harpoon, men approach nearer to him and thrust a long steeled lance or spear under his gills into his breast, and through the intestines, which dispatches him. Darts are not designed for use in the whale fishery. As for crocodiles, as Peter Martyr says, they are not to be pierced with darts. The habergeon (scale armor), or coat of mail, being a defensive piece of armor, seems not to be designed, as being never used in taking such creatures. Rather therefore a javelin or hand dart may be intended.
A sword would be no defense against a crocodile. "Habergeon" is a javelin here. Not any of these weapons of war would penetrate the rough skin of the crocodile. He would snap any of the above weapons in two with his giant jaws.
Job 41:27 "He esteemeth iron as straw, [and] brass as rotten wood."
(Rather, bronze) as rotten wood. Even the hardest metals are useless against the crocodile. Moderns observe that even firearms are of little avail against him. The back and tail, at any rate, resist musket-balls; and a rifle bullet will glance aside if it strikes one of the scales (see verse 15).
The hardest metals are useless against the crocodile. It would take the bullet of a very large gun to kill a crocodile. A bullet from a 22 would bounce off his skin, like it would off solid steel.
Job 41:28 "The arrow cannot make him flee: sling stones are turned with him into stubble."
The arrow cannot make him flee; literally, the son of the bow (compare Lam. 3:13, where arrows are called "sons of the quiver").
"Sling stones are turned with him into stubble": Are no more regarded by him than if stubble was cast at him. Not only stones out of a sling, but out of an engine. And such is the hardness of the skin of the crocodile that, as Isidore says, the strokes of the strongest stones are rebounded by it. It is even said to withstand against musket shot.
A stone in a sling was enough to kill the giant Goliath in the hands of David. The crocodile has no exposed places where a stone could hit him however. It would be impossible for an arrow to penetrate his skin.
Job 41:29 "Darts are counted as stubble: he laugheth at the shaking of a spear."
Darts being mentioned before, perhaps something else is meant here. According to Ben Gersom, the word signifies an engine out of which stones are cast to batter down walls; but these are of no avail against the leviathan.
"He laugheth at the shaking of a spear": At him, knowing it cannot hurt him. The crocodile, as Thevenot says, is proof against a combined spear and battle axe. The Septuagint version is, "the shaking of the pyrophorus", or torch bearer. One that carried a torch before the army, who, when shook, it was a token to begin the battle. Which the leviathan being fearless of, laughs at it (see Obad. 1:18).
None of these weapons of man would be counted as anything by the crocodile.
Job 41:30 "Sharp stones [are] under him: he spreadeth sharp pointed things upon the mire."
According to this translation the sense is, his skin is so hard and impenetrable, that the sharpest stones are as easy to him as the mire, and make no more impression upon him. But the words are and may be otherwise rendered, as continuing the former sense, They (to wit, the arrows, darts, or stones cast at him), are or fall under him, like (which particle is oft understood), sharp shreds, or fragments of stones.
"He spreadeth sharp pointed things": (To wit, the pieces of swords or darts which were flung at him, and broken upon him), upon the mire. The fragments of broken weapons lie as thick at the bottom of the water in the place of the fight as little stones do in the mire, or as they do in a field after some fierce and furious battle. Or thus, with him (or for him, i.e. for his defense), are sharp stones; he spreadeth himself like an arrow or threshing instrument (which is filled and fortified with iron).
"Upon the mire": Or mud in the bottom of the water. So he doth not describe his resting place, but rather his back, which he not unfittingly compares to sharp stones or threshing instruments, because the darts or stones cast at him pierce no more into him than they would do into them if they were thrown at them.
Even the hide underneath his stomach was very tough. He crawled across jagged rocks, and they did not break his skin. The only thing that happened, was the stone was just pressed down into the sand on the bank of the water as he crawled over them.
Job 41:31 "He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment."
The rush of the crocodile through the water of the stream or pool in which he dwells causes a stir and a commotion which is forcibly compared to the boiling of water in a caldron. He maketh the sea like a pot of ointment. It is generally allowed that by "the sea" here is meant the Nile, (as in Isa. 18:2; 19:5; Nah. 3:8). The swirl of the Nile, as the crocodile makes his rush, is like the heaving of a pot of boiling oil or ointment.
This is speaking of the water being disturbed, as he turned or spewed water upward.
Job 41:32 "He maketh a path to shine after him; [one] would think the deep [to be] hoary."
He leaves a white trail behind him as he passes from sand bank to sand bank through the shallows. It is as if the Nile had grown old and put on hoary hairs.
The river where his habitation was, is what is called being (hoary), old. When he moved in the water, there would be a white stream of bubbles which followed him.
Job 41:33 "Upon earth there is not his like, who is made without fear."
Hebrew, "Upon the dust." The meaning is, that no other animal can be compared with him; or the land does not produce such a monster as this. For size, strength, ferocity, courage, and formidableness, no animal will bear a comparison with him. This can be true only of some such fierce creature as the crocodile.
"Who is made without fear": Margin, "Or, behave themselves with fear." The meaning is, that he is created not to be afraid; he has no dread of others. In this respect he is unlike other animals. The Septuagint renders this, "He is made to be sported with by my angels."
Job 41:34 "He beholdeth all high [things]: he [is] a king over all the children of pride."
He looks without fear on everything that is high and great. Nothing alarms him; nothing disturbs his equanimity.
"He is a king over all the children": (Literally, sons).
"Of pride": (compare Job 28:8). He feels himself superior to all other animals that come within his domain. They may be "sons of pride," but he has more to be proud of than the proudest of them. Ordinarily, the lion poses as "the king of beasts;" but here he is, as it were, deposed, and relegated into the second position (Job 38:39), the crocodile being exalted into his place.
The crocodile is not afraid of anything on the earth. He could be classified as king of his territory. Again, this description fits that serpent the devil well. Satan is king over those filled with pride.
Here end the words of God to Job, whereby he sets forth his wisdom and power, in the works of the creation. From whence Job might be led to infer, that the wisdom and power of God being so immense, men ought to speak most reverently of him, and think most humbly and lowly of themselves. Persuaded that, though we cannot always see the reason why the divine providence suffers certain things to come to pass, yet we ought to rest assured that they are wisely, and therefore justly, ordered, and therefore we should resignedly submit ourselves to the divine will in all things.
Job Chapter 41 Questions
Verses 1-6: Job's confession and repentance took place finally. He still did not know why he suffered so profoundly, but he was done complaining, questioning and challenging God's wisdom and justice. He was reduced to such utter humility, crushed beneath the weight of God's greatness, that all he could do was repent for his insolence. Without answers to all of these questions, Job quietly bowed in humble submission before his Creator and admitted that God was sovereign (Isa. 14:24; 46:8-11). Most importantly for the message of the book, Job was still diseased and without his children and possessions, and God had not changed anything (except for the humbling of the heart of His servant). Satan had been proven completely wrong in the charges he brought against Job and in thinking he could destroy true saving faith; Job's companions were completely wrong in the charges they brought against him, but most critically, Job himself was completely wrong in the charges he had raised against God. He expressed his own sorrowful regret that he had not just accepted God's will without such ignorant complaints and questions.
The point of all of God's questions was not lost on Job: he has a new awareness of the wisdom of God's hidden plans, a new sense of the limits of his own wisdom, and a new sensitivity to his own sin. He admits that his has been a limited perspective, and he totally submits to God's will and authority.
Jobs second response is one of complete submission to the sovereignty of God. He affirms that God is free, He can do anything, and He does what is good and right. Job was right where God wanted him to be, where He wants each person to be, humbling, bowing before Him in worship and repentance. Job had gone from silence to submission.
Job 42:1 "Then Job answered the LORD, and said,"
For though he had said he would answer no more (Job 40:5); yet he might mean not in the manner he had, complaining of God and justifying himself. Besides he might change his mind without any imputation of falsehood or a lie (see Jer. 20:9). To which may be added, that he had then said all he had to say, and knew of nothing more to say. He then confessed as much as he was convinced of, but it was not enough. And now through what the Lord had since said to him he was more convinced of his ignorance, mistakes, and sins, and had such a sight of God and of himself, that he could not forbear speaking. Moreover, an injunction was laid upon him from the Lord to speak again, and therefore he was obliged to give his answer (see Job 40:7).
Verses 2-4: Job did not confess any of the sins that Eliphaz accused him of or say any of what Eliphaz told him to say, because he was guiltless of all these things. Job's folly was in making judgment about matters "I understood not", especially disputing with God over His justice.
Job 42:2 "I know that thou canst do every [thing], and [that] no thought can be withholden from thee."
Job here subscribes to God's unlimited power, knowledge, and dominion, to prove which was the scope of God's discourse out of the whirlwind. And his judgment being convinced of these, his conscience also was convinced of his own folly in speaking so irreverently concerning him.
"No thought can be withholden from thee": No thought of ours can be withholden from thy knowledge. And there is no thought of thine which can be hindered from being executed.
Job recognized the magnificence of God. God has all power, as well as all wisdom and understanding. God reads the heart of man, even before he speaks his words. God knows that Job had a clean heart. Job knew that nothing he might think or do, could ever be hidden from God. Job had never denied that God was all powerful, but it was brought even more clearly to his attention in the last few chapters, as the LORD spoke to him.
Verses 3-4: Job twice alluded to statements God had made in His interrogation of Job. The first allusion "Who [is] he that hideth counsel without knowledge?" (Compare 38:2), indicted Job's pride and presumption regarding God's counsel. The second, "I will demand of thee, and declare thou unto me" (38:3; 40:7), expressed God's judicial authority to demand answers from His own accuser, Job. The two quotes manifested that Job understood the divine rebuke.
Job 42:3 "Who [is] he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not."
What am I, that I should be guilty of such madness?
"Therefore have I uttered that I understood not": Because my mind was without knowledge, therefore my speech was ignorant and foolish; things which I knew not.
"I have spoken foolishly and unadvisedly of things far above my reach": Even of God's infinite and sovereign majesty, and of his deep and unsearchable counsels and providence. "The recollection of Job," says Dr. Dodd, "in this and the two following verses, is inimitably fine, and begins the catastrophe of the book, which is truly worthy of what precedes. The interrogatory clause in the beginning of this verse is a repetition of what Jehovah had said; the latter part of this verse, and the fourth and fifth verses, are Job's conclusions."
The truth is that no one has this kind of knowledge, until the Lord God Almighty chooses for us to know it. He teaches us by His blessed Holy Spirit. Job did not understand what was going on. His only failure was that he insisted on knowing. Job wanted to confess to God his total dependence upon Him. The things of God are too wonderful for mortal man to know and understand.
Job 42:4 "Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me."
Not in the manner he had before, complaining of God and justifying himself, but in a way of humbly entreating of favors from Him, confessing of sin before Him, and acknowledging His wisdom, goodness, and justice in all his dealings with Him, which before he arraigned.
"I will demand of thee": Or rather "I will make petition to thee", as Mr. Broughton renders it; humbly ask a favor, and entreat a gracious answer; for to demand is not so agreeable to the frame and temper of soul Job was now in.
"And declare thou unto me": Or make him know what he knew not. He now in ignorance applies to God, as a God of knowledge, to inform him in things he was in the dark about, and to increase what knowledge he had. He was now willing to take the advice of Elihu, and pursue it (Job 34:31).
This was the beginning of Job's confession to God that he knew very little of the ways of God. Job wanted to speak to God and explain his foolishness.
Verses 5-6: God did not condemn Job for any sin or foolishness. He did though, charge Job for mistakenly and arrogantly asserting that he could better explain what was happening in the world and better order and control its affairs. Job was wrong on both counts. Therefore, Job said "I abhor myself, and repent in dust and ashes".
Job 42:5 "I have heard of thee by the hearing of the ear: but now mine eye seeth thee."
"Have heard ... now mine eye seeth thee": At last, Job said he understood God whom he had seen with the eyes of faith. He had never so well grasped the greatness, majesty, sovereignty, and independence of God as he did at that moment.
Job had been taught of others of God, but this voice of God coming from the whirlwind had given him a brand new awareness of who God is. Hearing from others is not like hearing for ourselves. Job had been in the very presence of God, and was greatly humbled by the experience.
Job 42:6 "Wherefore I abhor [myself], and repent in dust and ashes."
"Repent in dust and ashes": All that was left to do was repent! The ashes upon which the broken man sat had not changed, but the heart of God's suffering servant had. Job did not need to repent of some sins which Satan or his accusers had raised. But Job had exercised presumption and allegations of unfairness against his Lord and hated himself for this in a way that called for brokenness and contrition.
This was the same ash heap that Job had been sitting in from the beginning of his troubles. Now, he hated that he had not trusted God, that all was well with his soul. He had listened to too much that his so called friends had said, and knew it wasn't true that he worked himself up to the position to question what God was doing with him. God is the potter and we are the clay. Job was clay in the hands of the LORD. The clay cannot tell the potter what to do with it. Job realized that now. He abhorred himself for not having more faith than he had.
(In verses 7-17), the text returns to prose instead of poetic language begun (in 3:1), in the epilogue. The final picture of Job mirrors the opening picture of him (in chapter 1). God restored Job, not as payment for Job's sacrifice but as a gift.
Verses 7-9: Job's friends are rebuked for their errors, with Eliphaz being singled out as the leader of the three. The Lord refers to Job as "my servant" four times to show His approval.
"Eliphaz" was the oldest of the group, so God addressed His rebuke to him. The sacrifice required for the three men was staggering (enough for all of Israel), and shows the great error of their counsel. Anyone who speaks on behalf of God must make sure his or her words reflect the Word of God and represent His character. Human opinion is worth nothing.
Verses 7-8: "ye have not spoken of me [the thing that is] right": God directly vindicated job by saying that Job had spoken right about God in rejecting the error of his friends. They are then rebuked for those misrepresentations of insensitivity and arrogance. This does not mean that everything they said was incorrect, but that they had made wrong statements about the character and works of God, and also had raised erroneous allegations against Job.
Job 42:7 "And it was [so], that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me [the thing that is] right, as my servant Job [hath]."
What follows came to pass:
"That after the Lord had spoken these words unto Job": Which he spoke to him out of the whirlwind, and after he had heard Job's confession, and the declaration he made of his humiliation and repentance.
"The Lord said to Eliphaz the Temanite; who with his two friends were still present and heard the speeches of the Lord to Job, and the acknowledgment he had made of sin. Though some think that, when the dispute ended between Job and them, they returned to their own country, where Eliphaz was now supposed to have gone, and was bid with his two friends to go to Job again, which they did, as is concluded from the following verses. But no doubt they all stayed and heard what Elihu had to say; and the voice of the Lord out of the whirlwind would command their attention for them to stay. And they were very interested as they wanted to know how the cause would go, for or against Job; the latter of which they might expect from the appearance of things. Now the Lord directs his speech to Eliphaz, he being perhaps the principal man, on account of his age, wisdom and wealth, and being the man that led the dispute. Began it, and formed the plan to go upon, and was the most severe on Job of any of them; wherefore the Lord said to him:
"My wrath is kindled against thee, and against thy two friends": Who were Bildad the Shuhite, and Zophar the Naamathite. Who gave in to the same sentiments with Eliphaz, and went upon the same plan, speaking wrong things of God, charging Job falsely, and condemning him. Which provoked the Lord, and caused his wrath to be kindled like fire against them, of which there were some appearances and breakings forth in his words and conduct towards them.
"For ye have not spoken of me the thing that is right, as my servant Job hath": They had said many right things of God, and Job had said many wrong ones of him, and yet upon the whole, Job had said more correct things of God than they. Their notion, and which they had expressed, was, that God deals with men in this life according to their outward behavior. That God did not afflict good men, at least not sorely, nor long. And that wicked men were always punished now. From whence they drew this inference, that Job, being so long and so greatly afflicted, must be a bad man, or God would never have dealt with him after this manner. Job, on the other hand, affirmed, that wicked men enjoyed great prosperity, which good men did not. And therefore, the love and hatred of God were not known by these things. And men's characters were not to be judged of by these outward things; in which he was doubtless right. Some render the words "have not spoken unto me", before him, in his presence; for they were all before God, and to him they all appealed, and he heard and observed all that was said, and now passed judgment. No notice is taken of Elihu, nor blame laid on him; he acting as a moderator, taking neither the part of Job, nor of his friends, but blaming both. Nor did he pretend to charge Job with any sins of his former life as the cause of his calamities. Only takes up some indecent, unguarded, and extravagant expressions of his in the heat of this controversy, and rebukes him for them. And throughout the whole vindicates the justice of God in his dealings with him.
This was about the last thing these friends wanted to hear, but they fully deserved every word. They had judged Job without any evidence to convict him. We must notice in this verse above, that God approved of the things that Job had said but did not approve of the things the others had said. He spoke to Eliphaz here, concerning His displeasure with him and his two friends. Elihu was not addressed, possibly because he was a young man and probably knew no better. These old counselors should have known better. God was very angry with Job's friends.
Verses 8-9: As God had been gracious to Job, so He was to Job's friends, by means of sacrifice and prayer. Here the book points to the need for a sacrifice for sin, fulfilled in the Lord Jesus Christ who gave Himself as an offering for sins and ever lives to intercede (compare 1 Titus 2:5). Even before the Levitical priesthood, family heads acted as priests, offering sacrifices and mediating through prayer.
Job 42:8 "Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you [after your] folly, in that ye have not spoken of me [the thing which is] right, like my servant Job."
"Seven bullocks and seven rams": This was the number of sacrifices specified (in Num. 23:1), by Balaam the prophet, so perhaps it was a traditional kind of burnt offering for sin.
"Go to my servant Job": Whom though you have censured and condemned as a hypocrite, I own for my faithful servant, human infirmity excepted.
"Offer up by the hand of Job": Whom I do hereby constitute your priest, to pray and sacrifice for you.
"Him will I accept": To wit, on your behalf, as well as on his own.
"Lest I deal with you after your folly": Lest my wrath and just judgment take hold of you for your false and foolish speeches.
The number "seven" means spiritually complete. After all of the hard things they had said to Job, now they must go back to him and ask him to pray for their forgiveness, or they would feel the wrath of God upon them. The time of Job was before the time of the priests, so Job would receive their offerings for their sins for them. They had not spoken for God with all of their accusations of Job. They must now humble themselves before the very man they tried to humiliate and destroy.
Job 42:9 "So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job."
I.e. "went" to Job, and asked his aid and interposition, and obtained it. The Lord also accepted Job; i.e. looked favorably on Job's intercession, and for his sake pardoned those for whom he made his prayer. Job is thus a type of Christ, not merely in his sufferings, but also in his mediatorial character.
Their only chance of being forgiven was for Job to accept them and pray to God for them. God had already accepted Job. They knew they must go, since God had commanded them to. This had to be one of the hardest things they had ever done.
Verses 10-17: "Turned the captivity" is a figure meaning "released." In other words, God brought an end to Job's suffering and set him free to enjoy life again. God's restoration of Job is immediate and bountiful: he is given friends (verse 11), material prosperity (verse 12), family (verses 13-15), and long life (verses 16-17). The point to be garnered from the book is not that God intends to deal with every servant as abundantly as He did with Job; rather, that God holds sovereign and loving sway over every human life. Therefore, He can be trusted implicitly in all things (Rom. 8:28; 1 Thess. 5:18). Yahweh "turned" the fortune and family of Job to a level surpassing that at the beginning of the book.
Job 42:10 "And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before."
Job prayed for his friends, evidence that Job's heart was no longer filled with resentment or bitterness toward them. Job not only forgave his friends but experienced the forgiveness of God for himself.
Job was completely restored when he prayed for his friends to be forgiven. Job had been a rich man before this all began, but now God had restored him double for his faithfulness.
Job 42:11 "Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold."
When Job had humbled himself, and God was reconciled to Job, he quickly turned the hearts of his friends to favor him, according to (Prov. 16:7). As during his impenitency, and for his trial humiliation and lies had alienated their hearts from him, of which Job so sadly complains.
"His brethren and his sisters": Largely so called, according to the Scripture use of these titles, to wit, his kindred distinguished from his other acquaintances.
"Did eat bread with him": I.e. feasted with him, as that phrase is commonly used in Scripture, to congratulate with him for God's great and glorious favor already vouchsafed to him in so eminent a vision and revelation.
"They bemoaned him": They declared the sense which they had of his calamities whilst they were upon him, although they had hitherto wanted opportunity to express it.
"Over all the evil": Or, concerning all the evil; which though it was bitter to endure when it was present, yet the remembrance of it revived in him by the discourses of his friends was very delightful, as is usual in such cases.
"Every man also gave him a piece of money and every one an earring of gold": Partly to make up his former losses, and partly as a testimony of their honorable respect to him.
Now that things had turned around for Job, all his relatives and friends came to celebrate with him. They all brought presents to Job such as gold and money. They had not even sympathized with Job during his trouble, but now they had much sympathy for his punishment he endured without a cause.
Verses 12-14: God gave Job back twice as much as he lost, including another 10 children. These did not replace the first 10 but were added to them. Between heaven and earth, he had 20 children.
Job 42:12 "So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses."
Which verified the words of Bildad (Job 8:6); though they were spoken by him only by way of supposition. All blessings are of the Lord, temporal and spiritual. And sometimes the last days of a good man are his best, as to temporal things, as were David's, and here Job's; though this is not always the case. However, if their last days are but the best in spiritual things, that is enough. If they have more faith, hope, love, patience, humility, and self-denial, and resignation of will to the will of God. Are more holy, humble, spiritually and heavenly minded; have more light and knowledge in divine things; have more peace and joy, and are more fruitful in every good work, and more useful. And often they are in their very last moments most cheerful and comfortable: the best wine is reserved till last.
"For he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses": Just double the number of each of what he had before (Job 1:3).
These are twice as many animals, as he had before all of his trouble came to him.
Job 42:13 "He had also seven sons and three daughters."
"Seven sons ... three daughters": While the animals are double the number of Job 1:3, why are not the children? It is obvious that Job still had 7 sons and 3 daughters waiting for him in the presence of God (42:17).
This was exactly the same number of sons and daughters Job had before his trouble. The worst loss that Job had felt was his children.
Job 42:14 "And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch."
The three names Job gave his daughters were Peace, Fragrance and Beauty.
The name "Jemima" means dove, or fair as the day. "Kezia" was the same as cassia, a very rare spice. "Keren-happuch" means horn of beauty. This had to be the names of his three daughters.
Job 42:15 "And in all the land were no women found [so] fair as the daughters of Job: and their father gave them inheritance among their brethren."
The book ends as it begins, with a positive picture of Job and focused on his just character. Job acknowledges all of his children as equals in the "inheritance" he left them, a rarity in ancient times. By Jewish law, daughters only received an inheritance when there were no sons (Num. 27:8). Job had plenty for all.
These daughters of Job were extremely beautiful. In the Orient, this is thought to be a great blessing from God. Job made no difference between them and their brothers. He gave the daughters inheritance, as well as his sons. The sons' names were not given for some reason.
Verses 16-17: Job lived 140 years longer, so he probably lived to be 210 years old, a typical lifespan for the patriarchal age. "Old and full of days" is an idiom that means Job lived a rich, full life all the way to the end.
Job 42:16 "After this lived Job a hundred and forty years, and saw his sons, and his sons' sons, [even] four generations."
Some conjecture that he was seventy when his troubles came upon him. If so, his age was double, as his other possessions.
"And saw his sons, and his sons' sons": Though his children were not doubled to him, yet in his children's children they were more than doubled. As God appointed to Adam another seed instead of that which was slain (Gen. 4:25), so he did to Job with advantage. God has ways to repair the losses, and balance the griefs, of those who are deprived of their property, or are written childless. As Job was when he had buried all his children, and was robbed of all his sheep and cattle by the Chaldeans and Sabeans.
Job had been spoken of by Elihu as an elderly man. If you add 140 years to the life of an elderly man he would be unusually old. He was thought to have been 70 years old when his calamities came. This would make him live to be 210 years old. The four generations would work out about right for that length of time, also.
Job 42:17 "So Job died, [being] old and full of days."
These concluding words take the reader back to where the account began (1:1). Job died in prosperity and his days were counted as a blessing. In the words of (James 5:11), and have seen the outcome of the Lord's dealing, that the Lord is "full of compassion and is merciful." But the "accuser of our brethren" (Rev. 12:10), is still "going to and fro on the earth" (Job 1:7). And God's servants are still learning to trust in the all-wise, all-powerful Judge of the universe for what they cannot understand.
Job went the way of all men. His flesh died and returned to the earth from whence it came.
There are many profound lessons of life brought out in this study. We could all see ourselves in Job. Sadly enough, we could also see ourselves in his so-called friends too.
Job Chapter 42 Questions
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