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Job Chapter
Thirteen
New King James Version (NKJV)
INTRODUCTION TO JOB 13
Job
begins this chapter by observing the extensiveness of his knowledge
as
appeared from his preceding discourse
by which it was evident he was not less
knowing than his friends
Job 13:1; and
therefore would have nothing to do with them as judges in his cause
but would
appeal to God
and debate the matter before him
and leave it to his decision
since he could expect no good from them
Job 13:3; and all
the favour he entreats of them is
that they would for the future be no longer
speakers
but hearers
Job 13:5; he
expostulates with them about their wicked and deceitful way of pleading for
God
and against him
Job 13:7; and in
order to strike an awe upon them
suggests to them
that they were liable to
the divine scrutiny; that God was not to be mocked by them
that he would
surely reprove them for their respect of persons
and desires them to consider
his dreadful majesty
and what frail creatures they were
Job 13:9; then he
expresses his confidence in God
that he should be saved by him
notwithstanding the afflictive circumstances he was in
Job 13:14; and
doubted not he should be able so to plead his cause
as that he should be
justified
if God would but withdraw his hand
and take off his dread from him
Job 13:18; he
desires to know what his sins were
that he should hide his face from him
and
treat him with so much severity
who was but a poor
weak
feeble creature
Job 13:24; and
concludes with a complaint of the bitterness and sharpness of his afflictions
with which he was consumed
Job 13:26.
Job 13:1 “Behold
my eye has seen all this
My ear has heard and understood it.
YLT
1Lo
all -- hath mine eye
seen
Heard hath mine ear
and it attendeth to it.
Lo
mine eye hath seen all this
.... Or
"all those things"F8כל אלה "omnia haec"
V. L. Tigurine version
Beza
Michaelis; so Vatablus
Mercerus
Piscator
Codurcus. he had been discoursing
of
concerning the wisdom and power of God
and his friends also; some of these
he had seen instances of
he had been an eyewitness of them
and could give an
ocular testimony to them; and others he had discerned with the eyes of his
understanding
being opened and enlightened
and had a clear and distinct view
of them
so that he had seen and knew as much of these things as any of them
had. SomeF9"Alia omnia"
Schmidt. interpret it
"all" other things
pertaining to the same subject; by what he had
said
it might be concluded he knew more; this was but a sample or specimen of
his knowledge
which
when observed
it might be perceived what an
understanding he had in such divine things: the words are indeed absolute
"my eye hath seen all things"F11"Omnia"
Pagninus
Montanus
Junius & Tremellius
Bolducius
Cocceius
Schultens.
which must not be taken in the largest and comprehensive sense of all things to
be seen
heard
and understood; for though Job's knowledge was very great
yet
it did not take so great a compass as this; many things in nature his eye had
not seen
others in providence he could not discern
and but a small portion of
God
of his nature
perfections
ways
and works
was known by him
as he
himself confesses elsewhere
Job 26:14; this
therefore must be limited and restrained to the subject matter in hand
and to
what he and his friends had been treating of:
mine ear hath heard; some things he had
knowledge of by the report of others
from his forefathers
his ancestors
men
of capacity and probity
that could be credited
and safely depended on
and
even some things by revelation from God; for if Eliphaz his friend had an
heavenly vision
and a divine revelation
which his ear received a little of
why may it not be thought that Job also was sometimes favoured with visions and
revelations from God
whereby he became more intimately acquainted with divine
and spiritual things?
and understood it; that is
what he had seen and heard; some
things may be seen
and yet not known what they are; and other things may be
heard
and not understood; but Job had an understanding of what he had seen
with his own eyes
or had received by revelation
human or divine: and all this
is introduced with a "lo" or "behold"; not as a note of
admiration at his knowledge
though the things known by him were wonderful
but
as a note of attention to them
and to his remark on them
and as expressive of
the certainty of his sight
hearing
and understanding of these things.
Job 13:2 2 What you know
I also
know; I am not inferior to you.
YLT
2According to your knowledge
I have known -- also I. I am not fallen more than you.
What ye know
the same do I know also
....
Concerning God and his perfections
his sovereignty
holiness
justice
wisdom
power
goodness
&c. and concerning his providences
and his dealings with
men in an ordinary or in an extraordinary way:
I am not inferior unto you; as might be deduced from
the preceding discourse; See Gill on Job 12:3.
Job 13:3 3 But I would speak to the
Almighty
And I desire to reason with God.
YLT
3Yet I for the Mighty One do
speak
And to argue for God I delight.
Surely I would speak to the Almighty
.... Or
"therefore I would speak"F12אולם
"ideo
propterea"
Pineda.
since he knew as much as his friends
and they knew no more than he
if so much
he would have no more to do with
them
they should not be his judges; nor would he be determined by them
but
would appeal to God
and plead his own cause before him
by whom he doubted not
he should be candidly heard; he knew that he was the Judge of all the earth
and would do right; and that he sat on a throne judging righteously
and would
maintain his right and his cause; that he would judge him according to his righteousness
and integrity
of which he was conscious
and would pass a just decisive
sentence in his favour
and give the cause for him against his friends
as he
afterwards did; for this is not to be understood of speaking to him in prayer
though that is a speech either of the heart or of the tongue
or of both
to
God; and which he allows of
yea
delights in
and which is a wonderful
condescension; and therefore it may be used with boldness and freedom
and
which gracious souls are desirous of; and the consideration of God being
"almighty"
or "all sufficient"
is an argument
motive
and inducement to them to speak or pray unto him
since he is able to do all
things for them they want or desire of him; but here it is to be understood of
speaking to him
or before him
in a judicial way
at his bar
before his
tribunal
he sitting as a Judge to hear the cause
and decide the controversy
between Job and his friends. So
he render it
"I would speak for the
Almighty
and desire to reason for God"F13אל
שדי "pro Omnipotente--pro Deo"
Junius
& Tremellius. ; seeing he knew so much of him; not speak against him
as
his friends suggested he had
but for him
on behalf of his sovereignty
justice
holiness
wisdom
and strength
as he had done
and would do yet more;
by which he would have it known
that as he had as much knowledge as they
he
was as zealous as any of them to plead for God
and defend him
and promote his
honour and glory to the uttermost; but the other sense is best:
and I desire to reason with God: not at the bar of his
justice
with respect to the justification of his person by his own
righteousness; so no man can reason with God
as to approve himself just with
him; nor will any sensible man desire to enter into judgment with him on that
foot; a poor sensible sinner may reason with God at the throne of grace
and
plead for pardoning mercy and justifying grace through the blood and
righteousness of Christ
and from the declarations
proclamations
and promises
of grace through him; but of neither of these sorts of reasoning
are the words
to be understood
but of debating the matter in controversy between Job and his
friends before God
that he might hear it
and decide it; this was what Job was
desirous of
of having the cause brought before him
the case stated and
pleaded
and reasoned on in his presence; this he signifies would be a pleasure
to him; he "should delight" to have it so
as the wordF14אחפץ "lubet"
Schultens. here used may be
interpreted.
Job 13:4 4 But you forgers of lies
You
are all worthless physicians.
YLT
4And yet
ye [are] forgers
of falsehood
Physicians of nought -- all of you
But ye are forgers of lies
.... This is a hard and
very harsh saying; Job was now in a passion
provoked by his friends
and
retorts upon them what they had charged him with
Job 11:3; so often
in controversies and disputes between good men undue heats arise
and
unbecoming words drop from their lips and pens; to tell lies is a bad thing
but to forge them
to tell a studied premeditated lie
is dreadfully shocking
contrary to the grace of God
and which good men cannot allow themselves in
it
is the character of bad men
see Isaiah 63:8; but it
may be Job may not design lies in a strict and proper sense
but falsehoods and
untruths; for though no lie is of the truth
yet every untruth is not a lie;
because a man may deliver an untruth
not knowing it to be so
but taking it
for a truth
speaks it
without any design to impose upon and deceive others.
Doctrinal lies may be intended
such as the false prophets told
whereby they
made the hearts of the righteous sad
and were the untempered mortar they
daubed with
Ezekiel 13:10; and
the word here used has the same signification
and may be rendered
"daubers of lies"F15טפלי שקר "incrustatores fuci"
Schultens. ; that
colour over things
and make falsehoods look like truths
and deliver them for
such
and like others speak lies in hypocrisy: now those here referred to were
these
that God did not afflict good men
at least in any very severe manner
and that Job
being thus afflicted
was a bad man
and an hypocrite; both these
Job charges as lies:
ye are all physicians of no value; or "idol
physicians"F16רפאי אלל "curatores idoli"
Bolducius; so Ramban;
"medici idoli"
Pineda; so some in Drusius. ; not that pretended to
the cure of idols
but were no better than idols themselves
and understood no
more how to cure than they
than an Heathen deity
the god of physic
Aesculapius
or anyone that might be reckoned such; but was no other than an
image of wood or stone
and so could not be possessed of the faculty of
healing
and such were Job's friends; an idol is nothing
and is good for
nothing
and such were they as physicians
they were idol physicians
like the
"idol shepherd"
Zechariah 11:17; of
no value at all: the RabbinsF17Jarchi & Bar Tzemach. say
the
word used signifies a nerve or sinew of the neck
which when broken is
incurable; and such physicians were they
that could do him no service
no more
than cure a broken neck; this is to be understood of them
not as physicians of
his body
that they pretended not to be; he was greatly diseased from head to
foot
and had no hope of a recovery of his health
nor did they pretend to
prescribe for him
nor does he reproach them on that account; but as physicians
of his soul
afflicted and distressed
they came to administer comfort to him
under his afflictions
but they were miserable comforters
as he elsewhere
calls them
Job 16:2; instead
of acting the part of the good Samaritan
and pouring in oil and wine into his
wounds
Luke 10:34
they
poured in vinegar
and made them bleed and smart the more
and added affliction
to his affliction; instead of healing
they wounded him yet more and more; and
instead of binding up his wounds
opened them wider
and gave him sensible
pain; instead of giving him the cordials of the Gospel
they gave him the
corrosives the law; and instead of pointing out unto him the gracious promises
of God
for the support of his afflicted soul
they loaded him with charges of
sin
and set him to work by repentance and reformation to obtain the
forgiveness of them: they said many good things
but misapplied them
being
ignorant of the case
and so were physicians of no value; as such are who are
ignorant of the nature and causes of a disease
and therefore make wrong
prescriptions
though the medicines they prescribe may in themselves be good:
indeed
in the cases of souls
or for the healing of the diseases of the soul
which are natural and hereditary
epidemical and universal
nauseous and
loathsome
and of themselves mortal
all physicians are of no value; but Jesus
Christ
who is the only physician of souls
the able
skilful
and infallible
one
that cures all fully freely that apply unto him; bodily physicians are no
use in such cases
nor merry companions
nor legal preachers
who direct to
supple the wounds with tears of repentance
and bind them up with rags of a
man's own righteousness; Christ is the only Saviour
his blood the balsam that
heals every wound
and his righteousness that affords peace
joy
and comfort
to afflicted minds
and delivers from those weights and pressures of mind with
which they are bowed down.
Job 13:5 5 Oh
that you would be
silent
And it would be your wisdom!
YLT
5O that ye would keep
perfectly silent
And it would be to you for wisdom.
And that ye would altogether hold your peace
.... 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 see Proverbs 17:28.
Job 13:6 6 Now hear my reasoning
And
heed the pleadings of my lips.
YLT
6Hear
I pray you
my
argument
And to the pleadings of my lips attend
Hear now my reasoning
.... Job entreats his
friends that they would be no longer speakers
but hearers; that they would
vouchsafe to sit still
and hear what he had to say; though he was greatly
afflicted
he had not lost his reason
wisdom was not driven out from him
Job 6:13; he had
still with 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 the favour of his friends to be silent
and hear him
out
and then let judgment be given
not by them
but by God himself.
Job 13:7 7 Will you speak wickedly
for God
And talk deceitfully for Him?
YLT
7For God do ye speak
perverseness? And for Him do ye speak deceit?
Will you speak wickedly for God?.... As he suggests they
did; they spoke for God
and pleaded for the honour of his justice
by
asserting he did not afflict good men
which they thought was contrary to his
justice; but: then
at the same time
they spoke wickedly of Job
that he being
afflicted of God was a bad man
and an hypocrite; and this was speaking
wickedly for God
to vindicate his justice at the expense of his character
which there was no need to do; and showed that they were poor advocates for
God
since they might have vindicated the honour of his justice
and yet
allowed that he afflicted good men
and that Job was such an one:
and talk deceitfully for him? or tell lies for him
namely
those just mentioned
that only wicked men
and not good men
were
afflicted by him
and that Job was a bad man
and an hypocrite.
Job 13:8 8 Will you show partiality
for Him? Will you contend for God?
YLT
8His face do ye accept
if
for God ye strive?
Will ye accept his person?.... Accepting persons
ought not to be done in judgment by earthly judges; which is done when they
give a cause to one through favour and affection to his person
because rich
or their friend
and against another
because otherwise; and something like
this Job intimates his friends did in the present case; they only considered
what God was
holy
just
wise
and good in all he did
and so far they were
right
and too much respect cannot be given him; but the fault was
that they
only attended to this
and did not look into the cause of Job itself
but wholly
neglected it
and gave it against him
he being poor
abject
and miserable
on
the above consideration of the perfections of God; which looked like what is
called among men acceptation
or respect of persons:
will ye contend for God? it is right to contend
for God
for the being of God against atheists
for the perfections of God
his
sovereignty
his omniscience
omnipresence
&c. against those that deny
them
for his truths and doctrines
word
worship
and ordinances
against the
corrupters of them; but then he and those are not to be contended for in a
foolish and imprudent manner
or with a zeal
not according to knowledge
much
less with an hypocritical one
as was Jehu's
2 Kings 10:28; God
needs no such advocates
he can plead his own cause
or make use of persons
that can do it in a better manner
and to better purpose.
Job 13:9 9 Will it be well when He
searches you out? Or can you mock Him as one mocks a man?
YLT
9Is [it] good that He doth
search you
If
as one mocketh at a man
ye mock at Him?
Is it good that he should search you out?.... That is
God; searching is ascribed to him after the manner of men; not that he is
ignorant of persons or things he searches after
or exercises that application
diligence
and industry
and takes those pains which are necessary in men to
find out anything; when he makes search
it is not on his own account
but
others; at least it is only to show his knowledge of persons and things
and to
make men known to others
or things to them themselves; and is here to be
understood in a judicial sense
as it frequently is the case
so it was here
a
man that is "first in his own cause"
as the wise man says
Proverbs 18:17
"seemeth just"; to himself and others; it looks upon the
representation he makes of things as if he was in the right: "but his
neighbour cometh and searcheth him"; traverses his arguments in his own
vindication
and shows the fallacy of them; so Job's friends
making the worst
of his cause
and the best of their own
seemed right in their own eyes; but
God
who is the searcher of hearts
and who knows all things
could see through
their coverings of things
and could not be deceived by them
but would find
them out
and expose them; as he did afterwards
when he gave judgment against
them
and declared they had not said that which was right
as his servant Job
had
Job 42:7; and
therefore it was not to their profit and advantage
and to their honour and
credit
to be searched out by him
or to run the risk of it
as they did
which
is the amount of this question:
or as one mocketh another
do ye so mock him? men may be
mocked by their fellow creatures
either by words or gestures
as good men
usually are in all ages
especially the prophets of the Lord
and the ministers
of his word; or they may he deceived and imposed upon by the false glosses and
colourings of artful men
as simple men are deceived by the fair speeches of
false teachers
which is no other than an illusion of them
or mocking them: in
the first sense God may be mocked
though he should not; there have been and
will be such bold and daring creatures as to mock at his promises and his
providence
to mock at his word
ordinances
and ministers
which is
interpreted by him a mocking and despising himself; but in the latter sense he
cannot be mocked
and it is a vain thing to attempt it; "be not deceived
God is not mocked"
Galatians 6:7; he
sees through all the fallacious reasonings of men; he judges not according to
outward appearance; he sees and knows the heart
and all the views and designs
of men
and can detect all their sophisms and false glosses; he is not to be
deceived by specious pretences of doing such and such actions for his glory
as
casting out good men
and their names
or traducing their characters that he
may be glorified
or killing them to do him service
Isaiah 66:5; he is
not to be flattered as one man may flatter another; to do this with him
is to
mock him
he is not to be mocked in this way.
Job 13:10 10 He will surely rebuke you If
you secretly show partiality.
YLT
10He doth surely reprove you
if in secret ye accept faces.
He will surely reprove you
.... Or "in
reproving he will reprove you"F18הוכח
יוכיח "arguiendo arguet"
Pagninus
Montanus
Munster
Bolducius
Mercerus
Cocceius
Schmidt; "redarguendo
redarguet"
Michaelis. ; he will certainly do it
it may be depended upon
and be expected; he will never suffer sin to go unreproved and uncorrected; he
will do it to the purpose
with sharpness and severity
as the nature of the
crime requires; he reproves by his spirit
and it is well for men when he
thoroughly
and in a spiritual and saving way
reproves them by him
and
convinces them of sin
righteousness
and judgment; and he reproves by his
word
which is written for reproof and correction; and by his ministers
one
part of whose work it is to rebuke and reprove men for bad practices
and bad
principles; and in some cases they are to use sharpness
and which when
submitted to
and kindly taken
it is well; and sometimes he reproves by his
providences
by afflictive dispensations
and that either in love
as he
rebukes his own children
or in wrath and hot displeasure
as others
which is here
designed; and as it is always for sin he rebukes men
so particularly he
rebukes for the following
as might be expected:
if ye do secretly accept persons; acceptance of persons in
judgment is prohibited by God
and is highly resented by him; yea
even the
acceptance of his own person to the prejudice of the character of an innocent
man; which seems to be what Job has respect unto
as appears from Job 13:8; and some
versions render it
"if ye accept his face"F1פנים "faciem ejus"
V. L. Munster
Piscator;
"personam ipsius"
Beza
so the Targum. ; and though this may be done
no openly and publicly
but in a covert and secret manner
under disguise
and
with specious pretences to the honour and glory of God.
Job 13:11 11 Will not His excellence
make you afraid
And the dread of Him fall upon you?
YLT
11Doth not His excellency
terrify you? And His dread fall upon you?
Shall not his excellency make you afraid
.... To commit
sin
any sin
and particularly that just mentioned
which they might expect to
be reproved for; there is an excellency in the name of God
which is fearful
and dreadful
and in the nature and perfections of God
his power
justice
and
holiness
in which he is glorious and tremendous
and should deter men from
sinning against him; and there is an excellency in his works of nature and
providence
which are wondrous
and show him to be near at hand
and can at
once
if he pleases
take vengeance for sin: or "shall not his
height"F2שאתו "celsitudo ejus"
Montanus
Vatablus
Bolducius; "sublimitas ejus"
Beza
Mercerus.
&c. his sublimity
his superiority to all beings; he is the most high God
higher than the highest among men
he is above all gods
all that are so
called; and therefore all the inhabitants of the earth should stand in awe of
him
and not sin: or "shall not his lifting up"F3"Elevatio
erectio"
Drusius. ? &c. on a throne of judgment
as the Targum adds;
he is the Judge of the whole earth
and will judge his people
and right their
wrongs; he sits on a throne high
and lifted up
judging righteously; and will
maintain the cause of the innocent
and avenge himself on those that injure
them
and therefore it must be a fearful thing to fall into his hands: some
render it
"shall not his burning"F4So some in Jarchi
& Bar Tzemach. ; or flaming fire
&c. as Jarchi observes
and apply it
to hell fire
and the everlasting burnings of the lake which burns with fire
and brimstone; and which are very terrible
and may well frighten men from
sinning against God; but the first sense seems to be best:
and his dread fall upon you? the dread of men
of
powerful and victorious enemies
is very terrible
as was the dread of the
Israelites which fell upon the inhabitants of Canaan
Joshua 2:9; but how
awful must be the terror of the great and dreadful God
when that falls upon
men
or his terrible wrath and vengeance are revealed from heaven
and threaten
every moment to fall upon the transgressors of his law
upon those that mock
him and injure his people.
Job 13:12 12 Your platitudes are
proverbs of ashes
Your defenses are defenses of clay.
YLT
12Your remembrances [are]
similes of ashes
For high places of clay your heights.
Your remembrances are like unto ashes
.... Either of
things they put Job in remembrance of
the mementos which they had suggested to
him; see Job 4:7; or the
things which they had brought forth out of their memories
the instances they
had given of what had been in the world
the arguments
objections
and
reasonings
they had made use of in this controversy; their "memorable
sentences"F5זדוניכם "sententiae
vestrae memorabiles"
Schultens.
as some render it
were of no more
moment and importance than ashes
and easily blown away like them; or
whatsoever was memorable in them
or they thought would perpetuate their memory
hereafter
as their houses and lands
and towns and cities
called by their
names
these memorials should perish
Psalm 49:11; or
their wealth and riches
their honour and glory
their learning
wisdom
and
knowledge
all should fade
and come to nothing; the memory of the just indeed
is blessed
the righteous are had in everlasting remembrance
because of their
everlasting righteousness; but as anything else
that may be thought to be a
remembrance of man
it is but as ashes
of little worth
gone
and often
trampled upon; and men should remember that they are but dust and ashes
as
Aben EzraF6So the Tigurine version
"meminisse oportebat vos
similea esse cineri". observes
even in their best estate
in comparison
of the excellency of God
before spoken of; and as Abraham confessed in the
presence of God
Genesis 18:27;
your bodies to bodies of clay; that is
are like to
bodies of clay
to such as are made of clay after the similitude of human
bodies; and such are the bodies of men themselves
they are of the earth
earthly
they are houses of clay
which have their foundation in the dust;
earthen vessels
and earthly houses of this tabernacle
poor
mean
frail
brittle things
are crushed before the moth
and much more before the Almighty;
the word is by some rendered "eminencies"
the most eminent men; what
is most eminent in them are like to "eminences of clay"F7לגבי חמר גביכם
"eminentiae vestrae
eminentiae luteae"
Beza; so Bolducius.
or
heaps of dirt: some interpret this
as the former expression
of their words
reasonings
arguments
and objections; which though great swelling words
were
vain and empty
mere bubbles
and though reckoned strong reasonings
unanswerable arguments
and objections
had no strength in them
but were to be
easily thrown down like hillocks of clay; and though thought to be like
shields
or high and strong fortresses
as someF8So Cocceius
Beza.
take the word to signify
yet are but clayey ones.
Job 13:13 13 “Hold your peace with me
and let me speak
Then let come on me what may!
YLT
13Keep silent from me
and I
speak
And pass over me doth what?
Hold your peace
let me alone
.... Or
cease "from
me"F9מגני "desistite a me"
Junius & Tremellius
Piscator. : from speaking to me
or hindering me from
speaking. Job might perceive
by some motions of his friends
that they were
about to interrupt him; and therefore he desires they would be silent
and let
him go on:
that I may speak; or
"and I will speak"
and let come on me what will; either from men
or from
God himself; a good man
when he knows his cause is good
and he has truth on
his side
is not careful or concerned what reproach may be cast upon him
or
what censures from men he may undergo; or what persecutions from them he may
endure; none of these things move him from his duty
or can stop his mouth from
speaking the truth; let him be threatened with what he will
he cannot but
speak the things which he has seen and heard
and knows to be true; as for what
may come upon him from God
that he is not solicitous about; he knows he will
lay nothing upon him but what is common to men
will support him under it
or
deliver him from it in his own time and way
or however make all things work
together for his good: some render it
"and let something pass by
me"
or "from me"F11ויעבר עלי מה "ut transeat praeter
me aliquid
vel a me"
Schmidt. ; that is
somewhat of his grief and
sorrow
while he was speaking and pouring out his complaints before God; but
the former sense seems best.
Job 13:14 14 Why do I take my flesh in
my teeth
And put my life in my hands?
YLT
14Wherefore do I take my
flesh in my teeth? And my soul put in my hand?
Wherefore do I take my flesh in my teeth
.... Or bite
my lips
to keep in my words
and refrain from speaking? I will not do it:
and put my life in my hand? or
expose it to danger
by a forced silence; when I am ready to burst
and must if I do not speak; I
will not thus endanger my life; it is unreasonable I should
I will speak my
mind freely and fully
that I may be refreshed; so Sephorno interprets it of
Job's putting his hand to his mouth
that he might be silent; and of putting a
forcible restraint upon himself
that he might not declare what was upon his
mind; see Job 13:19; but
others
as Bar Tzemach
take the sense to be
what is the sin I have committed
that such sore afflictions are laid upon me; that through the pain and distress
I am in
I am ready to tear off my flesh with my teeth
and my life is in the
utmost danger? and some think he was under a temptation to tear his own flesh
and destroy himself; and therefore argues why he should be thus hardly dealt
with
as to be exposed to such a temptation
and thrown in such despair
which
yet he laboured against; but rather the meaning is
in connection with the
preceding verse
let whatsoever will come upon me
"at all events
I will
take my flesh in my teeth
and I will put my life in my hand"F12"Super
quocunque eventu"
Schultens. ; I will expose myself to the greatest
dangers which is the sense of the last phrase in Judges 12:3; come
life
come death
I will not fear; I am determined to speak out my mind let
what will be the consequence; and with this bold and heroic spirit agrees what
follows.
Job 13:15 15 Though He slay me
yet
will I trust Him. Even so
I will defend my own ways before Him.
YLT
15Lo
He doth slay me -- I
wait not! Only
my ways unto His face I argue.
Though he slay me
yet will I trust in him
.... There is
a double reading of these words; the "Keri"
or marginal reading
is לו
"in him"
which we follow; the
"Cetib"
or textual reading
is לא
"not"
which many follow
and render the words
"lo
he will
slay me
I shall not hope"; or
"I have no hope"
or "do
not expect"F13"Non sperabo"
Pagninus
Montanus
Vatablus. So Cocceius
Schultens
Gussetius
p. 420. that is
any other than to
be slain or die; and this agrees with various expressions of his elsewhere
that he had no hope of any long continuance of life
or of restoration to
health and outward happiness again
but expected to die quickly; see Job 6:11;
but I will maintain mine own ways before him; or "to
his face"F14אל־פניו "ad facies
ejus"
Montanus
Bolducius; so Vatablus
Schultens. ; though I die on the
spot instantly
I will stand by it
and make it appear that the ways I have
walked in are right
that I have behaved as a sincere upright man
a man
fearing God
and eschewing evil; a character which God himself has given of me
and I have not forfeited it: "I will argue" or "prove"F15אוכוח "arguam"
Pagninus
Montanus
Bolducius
Schmidt
Schultens; "probabo"
Piscator. it before him
as it may be
rendered; that my life and conversation has been agreeable to my profession of
him; that my ways have been according to his revealed will
and my walk as
becoming the character I bear; and this I will maintain and support as long as
I live; I will never depart from this sentiment
or let go my integrity to my
latest breath; see Job 27:5; but the
marginal reading seems best
"yet will I trust in him"F16"An
non sperem in eum?" so some in Munster; so Junius & Tremellius
Beza
Codurcus. ? verily I will
though I am under cutting and slaying providences
under sore afflictions
which may be called killing and slaying
or death
itself; though there is an addition of them
one affliction upon another
and
sorrow upon sorrow; though I am killed continually
all the day long
or die by
inches; yea
though in the article of death itself
yet even then "will I
trust" and hope: God only is the object of trust and confidence
and not a
creature
or any creature enjoyment
or creature act; and great encouragement
there is to trust in him
seeing in him is everlasting strength
to fulfil his
promises
to help in time of need
and to save with an everlasting salvation;
he is to be trusted in at all times
in times of affliction
temptation
desertion
and death itself: it may be renderedF17"In eo tamen
sperabo"
Schmidt
Piscator
Michaelis.
"I will hope in him"
since there is mercy and plenteous redemption with him
and he delights in
those that hope in his mercy; his eye is upon them
and his heart is towards
them: or "I will wait for him"
or "expect him"F18"Ipsum
expectabo"
Drusius. ; wait for deliverance by him
wait all the days of
his appointed time
till his change come; wait for the hope of righteousness by
faith
expect all needful grace from him now
and eternal glory and happiness
hereafter: "but" notwithstanding his trust was alone in God for time
and eternity
yet
says he
"I will maintain mine own ways before
him"; that I am not an hypocrite
or have behaved as a bad man; but have
acted under the influence of grace
according to his mind and will revealed.
Job 13:16 16 He also shall be my
salvation
For a hypocrite could not come before Him.
YLT
16Also -- He [is] to me for
salvation
For the profane cometh not before Him.
He also shall be my salvation
.... Job
though he asserted the integrity of his heart and life
yet did not depend on
his ways and works for salvation
but only on the Lord himself; this is to be
understood not of temporal salvation
though God is the author of that
and it
is only to be had of him
yet Job had no hope concerning that; but of spiritual
and eternal salvation
which God the Father has contrived
determined
and
resolved on
and sent his Son to effect; which Christ being sent is the author
of by his obedience
sufferings
and death; and in him
and in his name alone
is salvation; and every soul
sensible of the insufficiency of himself and
others to save him
will resolve
as Job here
that he
and he only
shall be
his Saviour
who is an able
willing
and complete one; see Hosea 14:3; and the
words are expressive of faith of interest in him. Job knew him to be his
Saviour
and living Redeemer
and would acknowledge no other; but claim his
interest in him
now and hereafter
and which was his greatest support under
all his troubles; see Job 19:26;
for an hypocrite shall not come before him; a hypocrite
may come into the house of God
and worship him externally
and seem to be very
devout and religious; and he shall come before the tribunal of God
and stand
at his bar
to be tried and judged; but he shall not continue in the presence
of God
nor enjoy his favour
or he shall not be able to make his cause good
before him; and indeed he does not care to have himself examined by him
nor
shall he be saved everlastingly
but undergo the most severe punishment
Matthew 24:51. Job
here either has respect to his friends
whom he censures as hypocrites
and
retorts the charge upon they brought on him; or he has reference to that
charge
and by this means clears himself of it
since there was nothing he was
more desirous of than to refer his case to the decision of the omniscient God
and righteous Judge; which if he was an hypocrite he would never have done
since such can never stand so strict and severe an examination.
Job 13:17 17 Listen carefully to my
speech
And to my declaration with your ears.
YLT
17Hear ye diligently my word
And my declaration with your ears.
Hear diligently my speech
.... Or
"in hearing
hear"F19שמעו שמוע
"audite audiendo"
Pagninus
Montanus
Beza
&c. ; meaning
not
only that his friends would attentively hear him
but continue to hear him;
that they would hear him out what he had to say further: upon his expressing
himself with so much faith and confidence in God
they might rise up from their
seats and be preparing to be gone
as not having patience to hear a man talk so
confidently
who they thought was a bad man and an hypocrite; or they might
attempt to interrupt him while speaking
and therefore he desires they would be
still
and patiently and diligently hear what he had more to say:
and my declaration with your ears; that is
that they would
listen to it attentively
when he doubted not but he should make his case as
clear as the sun
and set it in such a point of view
as that it would appear
most plainly to be right
and he to be a just man.
Job 13:18 18 See now
I have prepared my
case
I know that I shall be vindicated.
YLT
18Lo
I pray you
I have set
in order the cause
I have known that I am righteous.
Behold now
I have ordered my cause
.... Or
"judgment"F20משפט
"judicium"
Pagninus
Montanus
&c. ; that is
he had looked over
his cause afresh
had reviewed the state of his case
had considered it in
every light
had drawn a plan of it
had digested it in a proper manner
and
had arranged his reasons and arguments in vindication of himself in a regular
form; and had them at hand
and could readily and easily come at them on
occasion
to vindicate himself; and upon the whole could say
in the strongest
manner
and could draw this conclusion
I know that I shall be justified; which
though it may
primarily respect the case in dispute between him and his friends
and the
charge of wickedness and hypocrisy brought against him by them
from which he
doubted not he should upon a fair hearing be acquitted by God himself
yet it
may include his whole state of justification
God-ward
in which he was and
should continue; and so may respect
not only the justification of his cause
before men
as it was ordered and managed by him
but also the justification of
his person before God
of which he had a full assurance; having ordered his
cause aright
settled matters well
and proceeded upon a good plan and
foundation; which to do is not to put justification upon the foot of purity of
nature at first birth
and a sober life and conversation from youth upward
and
a perfection of good works arrived unto
as imagined; nor upon a comparative
righteousness with respect to other men
even profane and ungodly persons; nor
upon repentance
and sincere though imperfect obedience; nor upon an external
belief of evangelic truths
and a submission to Gospel ordinances: but such
order their cause well
and rightly conclude their justification
who see and
own themselves to be transgressors of the law of God
behold and acknowledge
their own righteousness to be insufficient to justify them
view the
righteousness of Christ revealed in the Gospel
in its glory
excellency
and
suitableness
and lay hold upon it as their justifying righteousness; and
observing that the word of God declares
that those that believe in Christ are
and shall be justified
and finding in themselves that they do with the heart
believe in Christ for righteousness
hence they most comfortably and most
sensibly conclude that they are justified persons; for this knowledge is of
faith
and this faith the faith of assurance; it is not barely for a man to
know that there is righteousness in Christ
and justification by it
but that
there is righteousness in him for himself
and that he is the Lord his
righteousness; for the words may be rendered
"I know that I am
righteous"; or
"am justified"F21כי
אני אצדק "quod ego
justus sum"
Schmidt; "me justum esse
vel fore"
Schultens. ;
justification is a past act in the mind of God; it is present
as it terminates
on the conscience of a believer; it is future
as it will be notified at the
day of judgment before angels and men; see Isaiah 45:25.
Job 13:19 19 Who is he who
will contend with me? If now I hold my tongue
I perish.
YLT
19Who [is] he that doth strive
with me? For now I keep silent and gasp.
Who is he that will plead with me
.... Enter the
lists with him; dispute the point
and try the strength of his arguments he had
to plead for his own justification: thus Christ
the head of the church
and
the surety of his people
is represented as speaking when he had by his
obedience and sufferings made satisfaction for them
by bringing in an
everlasting righteousness
and was
as their public and federal head
justified
and acquitted
Isaiah 1:4; and
much the same words are put into the mouth of a believer in him
and are
expressed by him
Romans 8:33; who
stands acquitted from all charges that men or devils
friends or foes
the law
or justice of God
the devil and his own unbelieving heart
at any time
can
bring against him. Job
well knowing the uprightness of his heart and life
the
justness of his cause depending between him and his friends
boldly challenges
them to come forth
and try it with him; or rather he seems desirous that God
himself would take the case in hand
and plead with him; he was ready to engage
with him
and in the presence of his friends
and in their hearing; and doubted
not of being acquitted before God
and at his bar; so satisfied was he of his
own innocence as to the things charged upon him:
for now
if I hold my peace
I shall give up the ghost; his sense
seems to be
that if he was not allowed to speak for himself
and plead his
cause
and have a hearing of it out
he could not live
he could not contain
himself
he must burst and die; nor could he live under such charges and
calumnies
he must die under the weight and pressure of them; though some think
that this not only expresses his eagerness and impatience to have his cause
tried fairly before God
but contains in it an argument to hasten it
taken
from the near approach of his death: "for now"
in a little time
"I shall be silent"F23כי עתה אחריש ואגוע
"nune enim silebo et expirabo"
Cocceius; so Schmidt
Schultens. ; be
in the silent grave: "I shall expire"; or die; and then it will be
too late; therefore if any will plead with me
let them do it immediately
or I
shall be soon gone
and then it will be all over: or rather the sense is
I
challenge anyone to reason the matter
and dispute the point with me; and I
promise that
if the cause goes against me
"now will I be silent"; I
will not say one word more in my vindication: "I will die"; or submit
to any death
or any sort of punishment
that shall be pronounced upon me; I
shall patiently endure it
and not complain of it
or object to the execution
of it; so Sephorno.
Job 13:20 20 “Only two things do
not do to me
Then I will not hide myself from You:
YLT
20Only two things
O God
do
with me: Then from Thy face I am not hidden.
Only do not two things unto me
.... 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 he has the chief
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 21 Withdraw Your hand far
from me
And let not the dread of You make me afraid.
YLT
21Thy hand put far off from
me
And Thy terror let not terrify me.
Withdraw thine hand far from me
.... His afflicting hand
which pressed him; this he desires might be removed
or otherwise he could not
have the command of himself
make use of his reasoning faculties
recollect his
arguments
and give them in their due force and strength; for afflictions of
body affect the soul and memory
understanding and judgment; this is one of the
things he would have agreed unto before the dispute was entered on; the other
follows:
and let not thy dread make me afraid; the terrors
of his law
or the dreadful apprehensions of his wrath; he desires to be freed
from all slavish fear of God
that now possessed his mind through the severity
of his dispensations towards him
behaving as if he was his enemy; or he
deprecates his appearance in any external visible way and manner
which might
be frightening to him
and so hinder freedom of speech in his own defence;
these two things are before requested
Job 9:34; which
should they be granted
he proposes as follows.
Job 13:22 22 Then call
and I will
answer; Or let me speak
then You respond to me.
YLT
22And call Thou
and I -- I
answer
Or -- I speak
and answer Thou me.
Then call thou
and I will answer
.... 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
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 behaviour towards him: this is very boldly said indeed
and seems to
savour 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 favour; 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.
Job 13:23 23 How many are my
iniquities and sins? Make me know my transgression and my sin.
YLT
23How many iniquities and
sins have I? My transgression and my sin let me know.
How many are mine iniquities and sins? Whether of
ignorance or presumption
through mistake or wilfulness
voluntary or
involuntary
sins of omission or commission
secret or open
or of heart
lip
or life; for by this heap of words he uses in this and the next clause he means
all sorts of sins
be they what they would; he desires to know what they were
both with respect to quality and quantity
how greatF9כמה "vox pertinet ad mulitudinem et
magnitudinem"
Pineda. they were
what heinous and capital crimes he had
been guilty of
that such sore afflictions were laid upon him; and how many
they were
as they were suggested to be by his friends
and who indeed call
them infinite
Job 22:5; and as
they might seem to be from the many afflictions endured by him
which were
supposed to be for sins; though
as Schultens observes
such an interrogation
as the force of a diminution and negation
as that of the Psalmist; "how
many are the days of thy servant?" Psalm 119:84; that
is
how few are they? or rather none at all; namely
of light and joy
of
pleasure and comfort; so Job represents by this his sins to be but fewF11So
Ben Melech interprets these words. in comparison of what his friends surmised
or might be concluded from his afflictions; and indeed none at all of a capital
nature
and such as were of a deep die
atrocious and enormous crimes; only
such as were common to good men
who all have their frailties
infirmities
and
imperfections
there being not a just man that does good and sins not: Job did
not pretend to be without sin
but he was not sensible of any notorious sin he
could be charged with
nor was he conscious of allowing himself in any known
sin
or of living and walking therein
which is inconsistent with the grace of
God; moreover
as he knew his interest in his living Redeemer and surety
to
whom
and not to himself
his sins and transgressions were imputed; he might
ask
"how many iniquities and sins are to me"F12לי "sunt mihi"
Beza
Schmidt
Michaelis. ? as
the words may be literally rendered; that is
which are to be reckoned to me
to be placed to my account? none at all; see 2 Corinthians 5:19;
make me to know my transgression and my sin; not that he
was ignorant of sin
of the nature and demerit of it
as unregenerate men are
who know not the plague of their own hearts
indwelling sin
internal lusts
nor the exceeding sinfulness of sinful actions
nor the effect and consequences
of sin
pollution
guilt
the wrath of God
the curse of the law
and eternal
death; at least do not know it as to be affected with a sense of it
to have a
godly sorrow for it
repent of it
confess it
and forsake it; such knowledge
as this is from the spirit of God
and which Job had; but his meaning is
that
if he could not be charged with many sins
as might seem to be the case
yet if
there was but one that could be produced
and was the reason of his being
afflicted after this manner
he desires to know what that was
that he might
upon conviction of it
acknowledge it
repent of it
relinquish it
and guard
against it; he desires to have a copy of his indictment
that he might know
what he stood charged with
for what he was arraigned
condemned
and punished
as it was thought he was; this he judged a reasonable request
and necessary to
be granted
that he might answer for himself.
Job 13:24 24 Why do You hide Your face
And regard me as Your enemy?
YLT
24Why dost Thou hide Thy
face? And reckonest me for an enemy to Thee?
Wherefore hidest thou thy face
.... Not from his cry
because of his sore and grievous afflictions
as Bar Tzemach; nor from helping
and saving him from his troubles
as Sephorno; nor from looking on his right
ways
as Jarchi; but from his person
withdrawing the manifestation of his face
and favour; withholding the discoveries of his love; and denying him the light of
his countenance
and sensible communion with him
and enjoyment of him
he had
been indulged with; Job formerly had seen the face of God
enjoyed his
presence
and walked in fellowship with him; but now he had withdrawn himself
from him
and he knew not where to find him; see Job 23:2; a greater
blessing cannot be had than the gracious presence of God; nothing gives more
pleasure when enjoyed
and nothing more grievous to good men when it is
withheld; oftentimes sin is the cause of it
but not always
as in this
instance of Job; the end of the Lord in all his afflictions
both inward and
outward
was to try his patience
his integrity
and faithfulness; but as Job was
for the present ignorant of it
he desires to know the reason of this the
Lord's behaviour towards him; as it is what all good men should do in the like
circumstances
nothing being more afflicting and distressing to them
and even
intolerable; see Psalm 10:11; some
think here is an allusion to the behaviour of judges towards such as were
condemned by them
they were prejudiced against
and would neither hear nor see
them; or to a rite and custom in former times
as Pineda observes
when judges
at the time of pronouncing sentence on a malefactor
used to draw a curtain
between them; or to the covering of the face of the criminal
see Job 9:24;
and holdest me for thine enemy? Job had been an enemy to
God
as all men are in a state of nature
yea
enmity itself
as is shown by
their wicked works; but he was now reconciled unto God
the enmity of his heart
was slain
and he had laid down his weapons of rebellion
and ceased committing
hostilities against God
and was become subject to him and to his law
through
the power of efficacious grace; a principle of love
which is the fruit of the
spirit in regeneration
was implanted in him; and he was a true and sincere
lover of God
one that feared him
and trusted in him; whose faith worked by
love
and so appeared to be of the right kind; and therefore
since he was
conscious to himself that he loved God with all his heart
loved his word
his
ways
and worship
his people and all that belonged to him
it was cutting and
grievous to him to be thought and accounted
or deal with
as an enemy to him;
for so he interpreted his conduct towards him; as he afflicted him
he took it
to be in anger and fury
and hot displeasure; and as he hid his face from him
he supposed it was in great wrath
viewing him in this light as his enemy.
Job 13:25 25 Will You frighten a leaf
driven to and fro? And will You pursue dry stubble?
YLT
25A leaf driven away dost
Thou terrify? And the dry stubble dost Thou pursue?
Wilt thou break a leaf driven to and fro?.... A leaf
that falls from a tree in autumn
and withers and is rolled up
and driven
about by the wind
which it cannot resist
to which Job here compares himself;
but it is not to be understood of him with respect to his spiritual estate; for
being a good man
and one that trusted in the Lord
and made him his hope
he
was
as every good man is
like to a tree planted by rivers of water
whose
leaf withers not
but is always green
and does not fall off
as is the case of
carnal professors
who are compared to trees in autumn
which cast their leaves
and rotten fruit; see Psalm 1:3; but in
respect to his outward estate
his frailty
weakness
and feebleness
especially as now under the afflicting hand of God; see Isaiah 64:6; so
John the Baptist
on account of his being a frail mortal man
a weak feeble
creature
compares himself to a reed shaken with the wind
Matthew 11:7; now
to break such an one was to add affliction to affliction
and which could not
well be borne; and the like is signified by the next clause
and wilt thou pursue the dry stubble? which cannot
stand before the wind
or the force of devouring fire; this also respects not
Job in his spiritual estate
with regard to which he was not like to dry
stubble or chaff
to which wicked men are compared
Psalm 1:4; but to
standing corn and wheat in the full ear; and not only to green grass
which is
flourishing
but to palm trees
and cedar trees of the Lord
which are full of
sap
to which good men are like; but he describes him in his weak and afflicted
state
tossed to and fro like dry stubble; and no more able to contend and
grapple with an incensed God than dry stubble can withstand devouring flames;
this he says
partly to suggest that it was below the Divine Being to set his
strength against his weakness; as David said to Saul
"after whom is the
king of Israel come out? after a dead dog
after a flea?" 1 Samuel 24:14;
which words Bar Tzemach compares with these; and partly to move the divine pity
and commiseration towards him
who uses not to "break the bruised reed
nor quench the smoking flax"
Isaiah 42:3.
Job 13:26 26 For You write bitter
things against me
And make me inherit the iniquities of my youth.
YLT
26For Thou writest against me
bitter things
And causest me to possess iniquities of my youth:
For thou writest bitter things against me
.... Meaning
not sins and rebellions
taken notice of by him
when his good deeds were
omitted
as Jarchi; sin is indeed an evil and a bitter thing in its own nature
being exceeding sinful and abominable
and its effects and consequences; being
what provokes God to anger most bitterly
and makes bitter work for repentance;
as it did in Peter
who
when made sensible of it
wept bitterly
Matthew 26:75;
sooner or later
sin
though it is a sweet morsel rolled about in the mouth for
a while
yet in the issue proves the gall of asps within
Job 20:14
bitter
and distressing; and this God also puts down in the book of his remembrance
yea
writes it as with a pen of iron
and with the point of a diamond
Jeremiah 17:1; but
that cannot be meant here
since Job was inquiring after his sins
asking what
and how many they were
and would not allow of any being committed by him that
were heinous and notorious; wherefore afflictions are rather here intended
which
are bitter and grievous
and not joyous
and especially such as Job was
afflicted with; see 1:20; and these were written
by the Lord in the book of his eternal purposes and decrees
and were the
things he performed
which were appointed for Job
as he full well knew
and as
all the afflictions of God's people are; and besides they were written in a
judiciary way
and so against him; they were
as he apprehended
the sentence
of a judge written down
and read
and pronounced
and according to it inflicted
and that with great deliberation as things are written
and in order to
continue
as what is written does; and so denotes that a severe decree was gone
forth against him
with design
and was and would be continued:
and makest me to possess the iniquities of my youth; which had
been committed through weakness and ignorance; and which
it might have been
thought
would not have been taken notice of and animadverted on; or rather
which Job concluded had been forgiven and forgotten
according to the tenor of
the covenant of grace
and would never have been brought into account any more;
and yet these were not only remembered by the Lord
at least seemingly
by the
afflictions that were endured; but they were by him brought to Job's
remembrance
and the guilt of them charged upon him
and stared him in the
face
and loaded his conscience
and filled him with reproach
and shame
as
Ephraim
Jeremiah 31:19; and
which is deprecated by the Psalmist
Psalm 25:7; and
what aggravated this case and made it the more distressing was
that in Job's
apprehension it was to continue with him as an inheritance
as the wordF13תורישני "haereditare me facis"
Beza
Schmidt
Michaelis; so Junius and Tremellius
Piscator
Cocceius
Schultens; so the
Targum and Ben Melech. signifies
which abides with men in their families for
ever; and some respect may be had to the corruption of nature
which is
hereditary
and remains with men from their youth upwards.
Job 13:27 27 You put my feet in the
stocks
And watch closely all my paths. You set a limit[a] for the
soles of my feet.
YLT
27And puttest in the stocks
my feet
And observest all my paths
On the roots of my feet Thou settest a
print
Thou puttest my feet also in the stocks
.... Which is
one kind of punishment of offenders
and a preservation of them from making
their escape; and is a security and reservation of them for further punishment
sometimes; and so Job looked upon his afflictions as a punishment for he knew
not what
and with which he was so surrounded and enclosed
that there was no
getting out of them any more than a man can whose feet are set fast in the
stocks; and that he was here kept for greater afflictions still
which he
dreaded. Aben Ezra interprets it
"thou puttest my feet in lime"; and
this is followed by othersF14"Calce tinxisti pedes meos"
Gussetius
p. 550. so some in Ben Melech.
suggesting
as a man's steps in
lime are marked and easily discerned
so were his by the Lord; but this seems
to be foreign from the mind of Job
who would not make such a concession as
this
as if his steps taken amiss were so visible:
and lookest narrowly into all my paths; so that there
was no possibility of escaping out of his troubles and afflictions; so strict a
watch was kept over him; see Job 7:19; according
to Ben Gersom
this refers to the stocks
"it keeps all my ways"
kept him within from going abroad about the business of life
and so may refer
to the disease of his body
his boils and ulcers
which kept him at home
and
suffered him not to stir out of doors; but the former sense is best:
thou settest a print upon the heels of my feet; either it
the stocks
made a mark upon his heels
with which they were pressed hard
as
Gersom; or rather God set one upon them
afflicting him very sorely and putting
him to an excruciating pain
such as is felt by criminals when heavy blows are
laid upon the soles of their feet
to which the allusion may be; or else the
sense is
that he followed him closely by the heels
that whenever he took a
step
it was immediately marked
and observed by the Lord
as if he trod in his
steps
and set his own foot in the mark that was left.
Job 13:28 28 “Man[b] decays
like a rotten thing
Like a garment that is moth-eaten.
YLT
28And he
as a rotten thing
weareth away
As a garment hath a moth consumed him.
And he as a rotten thing consumeth
.... This by some Jewish
writersF26R. Levi
Ben Gersom
& Bar Tzemach. is referred to and
connected with the driven leaf and dry stubble Job compares himself to
Job 13:25; and so
the sense is
that his body
which
for its frailty and weakness
is compared
to such things
is like any rotten thing
a rotten tree
as Ben Melech; or any
thing else that is rotten
that is consuming and wasting away
as Job's body
was
being clothed with worms and clods of dust:
as a garment that is moth eaten; a woollen garment
which
gathers dust
out of which motifs arise; for dust
in wool and woollen garments
produces moths
as AristotleF1Hist. Animal. l. 5. c. 32. and PlinyF2Nat.
Hist. l. 11. c. 35. observe; and a garment eaten by them
slowly
gradually
and insensibly
yet certainly
decays
falls to pieces
becomes useless
and
not to be recovered; such was Job's body
labouring under the diseases it did
and was every day more and more decaying
crumbling into dust
and just ready
to drop into the grave; so that there was no need
and it might seem cruel
to
lay greater and heavier afflictions on it: some interpreters make this
"he" to be God himself who sometimes is as rottenness and a moth to
men
in their persons
families
and estates; see Hosea 5:12.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)