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Job Chapter
Twenty-three
New King James Version (NKJV)
INTRODUCTION TO JOB 23
This
and the following chapter contain Job's reply to the last oration of Eliphaz;
in this he first declares his present sorrowful estate and condition
Job 23:1; wishes he
knew where to find God
as a judge sitting on a throne
before whom he might
lay his cause
and plead it
and have his judgment and final decision passed
upon it; when he doubted not but he would deal favourably with him
and both
admit him and strengthen him
to plead his own cause
and would acquit him for
ever from the charges laid against him
Job 23:3; in order
to which he sought for him everywhere
but could not find him
but contents
himself with this
that God knew his way; and that
after trial of him
he
should shine like pure gold
and appear to be no apostate from him
but one
sincerely obedient to his commands
and a true lover of his word
Job 23:8; and as
for his afflictions
they were the result of the unalterable purposes and
appointments of God: but what gave him the greatest uneasiness was
that there
were more of that sort yet to come
which filled him with fears and faintings
with trouble and darkness
Job 23:13.
Job 23:1 Then
Job answered and said:
YLT
1And Job answereth and
saith: --
Then Job answered and said. In reply to Eliphaz; for
though he does not direct his discourse to him
nor take any notice of his
friends; yet
as a proof of his innocence
against his and their accusations
and charges
he desires no other than to have his cause laid before God
himself
by whom he had no doubt he should be acquitted; and
contrary to their
notions
he shows in this chapter
that he
a righteous man
was afflicted by
God
according to his unchangeable decrees; and
in the next
that wicked men
greatly prosper; so that what he herein says may be considered as a sufficient
answer to Eliphaz and his friends; and after which no more is said to him by
them
excepting a few words dropped by Bildad.
Job 23:2 2 “Even today my complaint
is bitter; My[a] hand is
listless because of my groaning.
YLT
2Also -- to-day [is] my
complaint bitter
My hand hath been heavy because of my sighing.
Even today is my complaint bitter
.... Job's
afflictions were continued on him long; he was made to possess months of
vanity; and
as he had been complaining ever since they were upon him
he still
continued to complain to that day
"even" after all the comforts his
friends pretended to administer to him
as Jarchi observes: his complaints were
concerning his afflictions
and his friends' ill usage of him under them; not
of injustice in God in afflicting him
though he thought he dealt severely with
him; but of the greatness of his afflictions
they being intolerable
and his
strength unequal to them
and therefore death was more eligible to him than
life; and he complained of God's hiding his face from him
and not hearing him
nor showing him wherefore he contended with him
nor admitting an hearing of
his cause before him: and this complaint of his was "bitter": the
things he complained of were such
bitter afflictions
like the waters of Marah
the Israelites could not drink of
Exodus 15:23; there
was a great deal of wormwood and gall in his affliction and misery; and it was
in a bitter way
in the bitterness of his soul
he made his complaint; and
what made his case still worse
he could not utter any complaint
so much as a
sigh or a groan
but it was reckoned "provocation"
or
"stubbornness and rebellion"
by his friends; so some render
the wordF24מרי "exacerbatio"
Montanus
Vatablus
Schmidt; "exasperatio"
Mercerus
Drusius;
"pertinacia"
Bolducius; "contumacia habetur"
Cocceius;
"rebellionem haberi"
Junius & Tremellius; "rebellio
est"
Piscator
Codurcus.
as Mr. Broughton does
"this day my
sighing is holden a rebellion": there is indeed a great deal of rebellion
oftentimes in the hearts
words and actions
conduct and behaviour
even of
good men under afflictions
as were in the Israelites in the wilderness; and a
difficult thing it is to complain without being guilty of it; though complaints
may be without it
yet repinings and murmurings are always attended with it:
and my stroke is heavier than my groaning; or "my
hand"F25ידי "manus mea"
Montanus
Vatablus
Mercerus
Drusius
Michaelis.
meaning either his own
hand
which was heavy
and hung down
his spirits failing
his strength being
exhausted
and so his hands weak
feeble
and remiss
that he could not hold
them up through his afflictions
and his groanings under them
see Psalm 102:5; or the
hand of God upon him
his afflicting hand
which had touched him and pressed
hard upon him
and lay heavy
and was heavier than his groanings showed; though
he groaned much
he did not groan more
nor so much
as his afflictions called
for; and therefore it was no wonder that his complaint was bitter
nor should
it be reckoned rebellion and provocation; see Job 6:2.
Job 23:3 3 Oh
that I knew where I
might find Him
That I might come to His seat!
YLT
3O that I had known -- and I
find Him
I come in unto His seat
O that I knew where I might find him
.... That is
God
who is understood
though not expressed
a relative without an antecedent
as in Psalm 87:1; Jarchi
supplies
and interprets it
"my Judge"
from Job 23:7; and
certain it is Job did desire to find God as a judge sitting on his throne
doing right
that he might have justice done to him: indeed he might be under
the hidings of God's face
which added to his affliction
and made it the
heavier; in which case
the people of God are at a loss to know where he is
and "how" to find him
as Mr. Broughton renders the words here; they
know that he is everywhere
and fills heaven and earth with his presence; that
their God is in the heavens
his throne is there
yea
the heaven is his
throne; that he is in his church
and among his people
where they are gathered
together in his name
to wait upon him
and to worship him; and that he is to
be found in Christ
as a God gracious and merciful; all which Job knew
but
might
as they in such circumstances are
be at a loss how to come at sensible
communion with him; for
when he hides his face
who can behold him? yet they
cannot content themselves without seeking after him
and making use of all
means of finding him
as Job did
Job 23:8; see Song of Solomon 3:1;
that I might come even
to his seat; either his mercy seat
from whence he communes with his people
the throne of his grace
where he sits as the God of grace
dispensing his
grace to his people
to help them in time of need; the way to which is Christ
and in which all believers may come to it with boldness
in his name
through
his blood
righteousness
and sacrifice; they may come up even to it
in the
exercise of faith and hope
though the distance is great
as between heaven and
earth
yet by faith they can come into the holiest of all
and by hope enter
within the vail; and though the difficulties and discouragements are many
arising from their sins and transgressions: or else his judgment seat
at which
no man can appear and stand
without a righteousness
or without a better than
his own
by which none can be justified in the sight of God; who
if strict to
mark iniquity
the best of men cannot stand before him
at his bar of justice;
indeed
in the righteousness of Christ
a believer may come up to the judgment
seat of God
and to him as Judge of all
and not be afraid
but stand before
him with confidence
since that is sufficient to answer for him
and fully
acquit him: but Job here seems to have a peculiar respect to his case
in
controversy between him and his friends
and is so fully assured of the
justness of his cause
and relying on his innocence
he wishes for nothing more
than that he could find God sitting on a throne of justice
before whom his
cause might be brought and heard
not doubting in the least but that he should
be acquitted; so far was he from hiding himself from God
or pleasing himself
with the thoughts that God was in the height of heaven
and knew nothing of him
and his conduct
and could not judge through the dark clouds
which were a
covering to him
that he could not see him; that he was not afraid to appear
before him
and come up even to his seat
if he knew but where and how he
could; see Job 22:12.
Job 23:4 4 I would present my
case before Him
And fill my mouth with arguments.
YLT
4I arrange before Him the
cause
And my mouth fill [with] arguments.
I would order my cause before him
.... Either
as a praying person
direct his prayer to him
and set it in order before him
see Psalm 5:3; or else
as pleading in his own defence
and in justification of himself; not of his
person before God
setting his works of righteousness in order before him
and
pleading his justification on the foot of them; for
by these no flesh living
can be justified before God; but of his cause
for
as a man may vindicate his
cause before men
and clear himself from aspersions cast upon him
as Samuel
did
1 Samuel 12:5; so
he may before God
with respect to the charges he is falsely loaded with
and
may appeal to him for justice
and desire he would stir up himself
and awake
to his judgment
even to his cause
and plead it against those that strive with
him
as David did
Psalm 35:1;
and fill my mouth with arguments; either in prayer
as a
good man may; not with such as are taken from his goodness and righteousness
but from the person
office
grace
blood
righteousness
and sacrifice of
Christ
and from the declarations of God's grace
and the promises of his word;
or else as in a court of judicature
bringing forth his strong reasons
and
giving proofs of his innocence
such as would be demonstrative
even convincing
to all that should hear
and be not only proofs for him
and in his favour
but
reproofs also
as the wordF3תוכחות
"increpationibus"
V. L. and so Montanus
Beza
Mercerus
Drusius
Schultens. signifies
to those that contended with him.
Job 23:5 5 I would know the words which
He would answer me
And understand what He would say to me.
YLT
5I know the words He doth
answer me
And understand what He saith to me.
I would know the words which he would answer 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 Corinthians 4:3.
Job 23:6 6 Would He contend with me
in His great power? No! But He would take note of me.
YLT
6In the abundance of power
doth He strive with me? No! surely He putteth [it] in me.
Will he plead against me with his great power?.... God will
not plead against his people at all
but for them: much less will he plead
against them with his great strength
use all his power to run them down
crush
and oppress them; for he is a great God
and of great power
he is
mighty in strength
and there is no contending with him
or answering of him
Job 9:3; nor will
he deal with them according to the strict rigour of his justice
nor stir up
all his wrath
nor contend for ever with them in such a way; for then the
spirits would fail before him
and the souls that he has made; whatever he does
with others
making known his power on the vessels of wrath
he will never act
after this manner with the vessels of mercy:
no
but he would put strength in me: to pray unto
him
and prevail with him to lay hold on him
and not let him go without the
blessing
as Jacob did
Hosea 12:3; or to
stand before him
and plead his own cause with him
in such a strong and
powerful manner as to bear down all the accusations and charges brought against
him: or "he will set his heart upon me"F4ישם בי "ipse apponeret ad me
animum"
Junius & Tremellius; so Piscator
Cocceius
& Aben Ezra.
; deal mildly and gently
kindly and graciously
and not with his great
strength and strict justice; or "will not put sins upon me"
as Jarchi
or lay charges to him
however guilty of them
as his friends did
or impute such to him he never committed: God is so far from doing this to his
people
that he does not impute their sins to them they have committed
but to
his son
much less will he lay upon them more than is right
Job 34:23. Some
take the sense of the words to be this
in answer to the above question
"will he plead against me with his great power?" let him do it
"only let him not set upon me"F5Schultens.
in an hostile
way
and then I do not decline entering the debate with him; which expresses
great boldness and confidence
and even too much
and must be reckoned among
the unbecoming expressions Job was afterwards convinced of; but this he utters
in his passion
in order the more clearly to show
and the more strongly to
assert
his innocence.
Job 23:7 7 There the upright could
reason with Him
And I would be delivered forever from my Judge.
YLT
7There the upright doth reason
with Him
And I escape for ever from my judge.
There the righteous might dispute with him
.... That is
at his seat
either at his mercy seat
where even God allows sinners to come
and reason with him
for pardoning grace and mercy
upon the foot of his own
declarations and promises
and the blood and sacrifice of his son
Isaiah 1:18; or at
his judgment seat
pleading the righteousness of Christ
which is fully
satisfactory to law and justice. Job most probably means himself by the
righteous or upright man
being conscious to himself of his sincerity and
integrity; and relying on this
he feared not to appear before God as a Judge
and reason his case before him
dispute the matter with him
and in his
presence
which was in controversy between him and his friends
whether he was
an hypocrite or a sincere good man:
so should I be delivered for ever from my Judge; either from
those who judged harsely of him
and were very censorious in the character they
gave of him; and from all their condemnation of him
and calumnies and charges
they fastened on him; or "from him that judgest me"F6משפטי "a judicante me"
Beza
Pagninus
Montanus
Bolducius
Vatablus
Cocceius.
from anyone whatever that should wrongly judge
him
friend or foe; or rather from God himself
his Judge
from whom he should
depart acquitted; and so Mr. Broughton renders the words
"so should I be
quit for ever by my Judge"; for
if God justifies
who shall condemn? such
an one need not regard the condemnations of men or devils; being acquitted by
God he is for ever instilled
and shall never enter into condemnation; God's
acquittance is a security from the damnatory sentence of others.
Job 23:8 8 “Look
I go forward
but
He is not there
And backward
but I cannot perceive Him;
YLT
8Lo
forward I go -- and He
is not
And backward -- and I perceive him not.
Behold
I go forward
but he is not there
.... Job here
returns to what he had said before
Job 23:3; as Jarchi
observes
where he expresses his earnest desire after God
that he might know
where he was
and come up to his seat; here he relates the various ways he took
to find him
and his fruitless search of him. Cocceius thinks
by these phrases
"forward" and "backward"
are meant times future and past;
and that the sense is
that Job looked into the future times of the Messiah
and the grace promised him
his living Redeemer
that should stand on the earth
in the latter day; and that he looked back to the ages before him
and to the
first promise made to Adam; but could not understand by either the reason why
good men were afflicted; and by the "right" hand and
"left"
the different dispensations of God to men
granting
protection with his right hand
and distributing the blessings of his goodness
by it; and with his left hand laying afflictions and evils upon them; and yet
neither from the one nor the other could he learn the mind and will of God
concerning men
since love and hatred are not to be known by these things: but
rather
with the Jewish commentators in general
we are to understand places by
these various expressions; even each of the parts of the world
east
west
north
and south; which Job went through
and surveyed in his mind
to find God
in
but to no purpose; for
when a man stands with his face to the rising sun
the east is before him
and
if he goes forward
he goes eastward; and behind
him is the west
and
if he goes that way
he goes backward; so the eastern sea
is called the former sea
and the western
or Mediterranean sea
the hinder
sea
Zechariah 14:8; and
a man
in this position
will have the north on his left hand
and the south on
his right; see Genesis 13:9; now
Job says that he went "forward"
that is
eastward; but
says he of
God
"he is not there"
or "is not"F7ואיננו "et non ipse"
Montanus
Drusius
Bolducius. ; meaning not that he was not in being
did not exist; for he most
firmly believed the existence of God
or that he was
but
as we rightly
supply
he was not there
that is
eastward; and yet the greatest
the most
glorious
and most gracious appearances of him were in the east; man was made in
the east; the garden of Eden was planted eastward; here God appeared to Adam
both before and after his fall; and it was in the east
Christ
the second
Adam
was born; his star appeared in it
and his Gospel was first preached in
the eastern parts; in the east Job now lived
and had been the greatest man in
it; but now God did not appear to him
as the Vulgate Latin version
not in a
kind and gracious manner; nor could he find him at his throne of justice here
as he wished for; he was there
though Job saw him not; for he is everywhere;
indeed he is not confined or limited to any place; for
as the heaven of
heavens cannot contain him
so much less any part or corner of the earth:
and backward
but I cannot perceive him; or understand
where he is
or get intelligence of him
and of the reason of his
dispensations
especially concerning himself.
Job 23:9 9 When He works on the left
hand
I cannot behold Him; When He turns to the right hand
I cannot see
Him.
YLT
9[To] the left in His
working -- and I see not
He is covered [on] the right
and I behold not.
On the left hand
where he doth work
but I cannot behold him
.... The
northern part of the world
where his seat is
or the circle of the earth
says
Bar Tzemach
and who has stretched out the north over the empty place
Job 26:7. Jarchi's
note is
when he created it
he did not make it the place of his throne: God
works everywhere in a way of providence
but in some places more eminently than
in others; the northern part of the world is observed to be more inhabited than
the southern
and the people of it to be more active in war and business than
elsewhere; and more and greater things are done by God among them as
instruments than among any other; and Mr. Caryl observes
that the Gospel has
ever more generally and more clearly been preached here than in the southern
parts of the world; and perhaps by the northern chambers in Ezekiel's vision
Ezekiel 42:1
were
designed the Protestant churches in the northern parts
as it is well known the
Protestant doctrine is called the northern heresy: but what Job meant by God's
works in the north is not easy to say; but as this refers to some place where
God had been used to work either in the way of providence or grace
it was the
most likely one to find him in
and yet Job could not behold him
or get any
sight of him
either as on a throne of grace or justice:
he hideth himself on the right hand
that I cannot see him; or "he
covereth the right hand"F8יעטף ימין "operiet dextram"
Montanus
Junius &
Tremellius; so Cocceius
Drusius
Schmidt
Schultens
& Broughton.
the
southern parts of the world; he covers the face of the south with his face
that I cannot see him
so Jarchi; this is said because the south is covered
with the waters of the ocean
as Bar Tzemach observes; what we call the South
sea: or rather the meaning is
that God covered himself on the right hand
or
on the south
as with a garment
as the word signifies; wrapped himself up
either in light inaccessible
as with a garment
or with clouds of darkness
that he could not be seen; and if he hides himself
as he often does from the
best of men
who can behold him? Job 34:29; see Job 9:11.
Job 23:10 10 But He knows the way that
I take; When He has tested me
I shall come forth as gold.
YLT
10For He hath known the way
with me
He hath tried me -- as gold I go forth.
But he knoweth the way that I take
.... This he seems to say
in a way of solace to himself
comforting and contenting himself
that though
he could not find God
nor knew where he was
or what way he took
nor the
reasons of his ways and dispensations with the children of men
and with
himself
yet God knew where he was
and what way he took; by which he means
either the way he took
being directed to it for his acceptance with God
his
justification before him
and eternal salvation; which was his living Redeemer
he looked unto by faith for righteousness and eternal life: or rather the way
and manner of life he took to
the course of his conversation
walking in all
the commandments and ordinances of the Lord
in the paths of piety and truth
of righteousness and holiness; and this God knew not barely by his omniscience
as he knows all the ways of men
good and bad; his eyes are upon them
lie
compasses them
and is thoroughly acquainted with them; but by way of
approbation
he approved of it
and was well pleased with it
it being so
agreeable to his revealed will
so pure and holy; thus the Lord knows the way
of the righteous
Psalm 1:6;
when he hath tried
me
I shall come forth as gold; as pure as gold
as free from dross as
that
appear quite innocent of the charges brought against him
and shine in
his integrity. He was as valuable and precious as gold
as all God's people are
in his esteem
however reckoned of by others; they are precious sons of Zion
comparable to fine gold; not that they have any intrinsic
worth in themselves
they are in no wise the better than others by nature; but through the grace of
God bestowed on them
which is as gold tried in the fire; and through the
righteousness of Christ imputed to them
which is gold of Ophir
and clothing
of wrought gold; and
on account of both
they are like a mass of gold
and are
the chosen of God
and precious: this gold he tries
the Lord trieth the
righteous; and which he does by afflictive providences; he puts them into the
furnace of affliction
which is the fiery trial to try them; and hereby their
graces are tried
their faith
hope
love
patience
&c. their principles
and doctrines they embrace
whether they are gold
silver
and precious stones
or whether wood
hay
and stubble; the fire tries every man's work
of what
sort it is
and whether they will abide by them and their profession also
whether they will adhere to it; and by this means he purges away their dross
and tin
and they come out of the furnace as pure gold in great lustre and
brightness
as those in Revelation 7:13;
now Job was in this furnace and trying; and he was confident that
as he should
come out of it
he should appear to great advantage
pure and spotless; though
it may be he may have respect to his trial at the bar of justice
where he
desired to be tried
and be brought under the strictest examination; and
doubted not but he should be acquitted
and shine as bright as gold; nay
these
words may be given as a reason why God would not be found by him as his Judge
to try his cause
because he knew his uprightness and integrity
and that he
must go from him acquitted and discharged; and therefore
for reasons unknown
to him
declined the judging of him; to this purpose Jarchi interprets the
words
which may be rendered
"for he knoweth the way that I take"F1כי "quia"
Pagninus
Montanus
Mercerus
Piscator
Michaelis; "nam"
Tigurine version
Cocceius
Schultens. ;
and therefore will not be seen by me
nor appear to judge me: "he hath
tried me"; again and again
and has seen the integrity of my heart
as
Sephorno interprets it
and well knows my innocence; see Psalm 17:3; and if
he would try me again
"I shall come forth as gold"; quite clear of
all charges and imputations; I am able to stand the strictest scrutiny: this he
said as conscious of his uprightness
and of his strict regard to the ways and
word of God
as follows; but this was a bold saying
and an unbecoming
expression of his to God; and of which he afterwards was ashamed and repented
when God appeared and spoke to him out of the whirlwind.
Job 23:11 11 My foot has held fast to
His steps; I have kept His way and not turned aside.
YLT
11On His step hath my foot
laid hold
His way I have kept
and turn not aside
My foot hath held his steps
.... Trod in the steps he
has walked in; he followed God closely
imitated him in acts of holiness and
righteousness
of mercy
kindness
and beneficence; and he continued therein;
as he set his foot in the steps of God
which were to him for an example
he
persisted therein; as he followed on to know him
so to imitate him
and walk
worthy of him:
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 23:12 12 I have not departed from
the commandment of His lips; I have treasured the words of His mouth More than
my necessary food.
YLT
12The command of His lips
and I depart not. Above my allotted portion I have laid up The sayings of His
mouth.
Neither have I gone back from the commandment of his lips
.... From any
of the commandments his lips had uttered; meaning not the ten commandments
given to Israel
which perhaps as yet were not given
or had not come to the
knowledge of Job; some speak of the seven commandments
given to the sons of
Noah; See Gill on Genesis 9:4. It
seems to design any and every commandment that God had given to Noah or
Abraham
or any of the patriarchs
before the times of Job
and which he had
knowledge of
and which he carefully observed
kept close to
and did not
deviate from; but made it the rule of his walk and practice:
I have esteemed the words of his mouth more than my necessary food; the words of
the Lord
the doctrines of grace that came from his mouth
are food for faith;
there are in them milk for babes
and meat for strong men; they are savoury
salutary
and wholesome words
by which the people of God are nourished up unto
eternal life; and they are esteemed by them more than the food that is
necessary and convenient for their bodies; see Proverbs 30:8; for
as the soul is preferable to the body
so the food of the one is preferable to
the food of the other
and is sweeter
as the words of God are
to the taste of
a believer
than honey
or the honeycomb: or "I have hid or laid up
the
words of his mouth"F2צפנתי
"abscondi"
Pagninus
Montanus
Vatablus
Bolducius;
"recondidi"
Tigurine version
Beza
Junius & Tremellius
Piscator
Drusius
Mercerus
Cocceius
Michaelis
Schultens; so Broughton. ; he
had laid them up in his heart
in order to meditate upon them
and receive
comfort and spiritual nourishment from them when he should want it
as men lay
up their food in a proper place against the time they want it for their support
and refreshment; and Job was more careful to lay up the one than the other; see
Psalm 119:11; here
Job meets with
and has respect unto
the advice of Eliphaz
Job 22:22; and
signifies that he had no need to have given him it
he had done this already.
Job 23:13 13 “But He is unique
and who can make Him change? And whatever His soul desires
that
He does.
YLT
13And He [is] in one [mind]
And who doth turn Him back? And His soul hath desired -- and He doth [it].
But he is in one mind
.... Either with respect
to his commandments
every precept remains in full force
he never alters the
thing that is gone out of his lips
or delivers out other commandments
different from
or contrary to what he has given; and therefore Job thought it
his duty to abide by them
and not decline from them; which is the sense of a
Jewish commentatorF3Sophorno.
connecting the words with the
preceding: Or with respect to his dispensations towards Job in afflicting him;
which he continued notwithstanding his innocence
because he is a sovereign
Being
and does whatsoever he pleases; he is unchangeable in his purposes and
decrees; he is not to be wrought upon by any means to alter his fixed course;
he is not to be contradicted nor resisted; and this was the reason why he would
not be found by him
though he sought him so earnestly and diligently
and why
he would not hear him
and would not appear to try his cause
though he knew he
was innocent
because he was determined to go on to afflict him; and he never
changes his mind
or alters his counsels
on any account whatever. The Vulgate
Latin version renders it
"for he is alone": and so the
Targum
"if
he is alone
or the only one;'
there
is none with him to advise him
for "with whom took he counsel?" or
to persuade him to be of another mind
and take contrary measures
who might be
applied to
to use their interest with him to act it
a different manner; but
he is alone
there are none with him that have any influence upon him
and can
prevail with him to do otherwise than he does; some translate the words
"if he acts against one"F4והוא באחד "sed si ipse contra unum agit"
Junius &
Tremellius; so Piscator
Cocceius. ; against a man in a hostile way
if he sets
his face against him
and comes upon him as an enemy; and so Mr. Broughton
"yet when he is against me
who can stay him?" notwithstanding my
innocence and integrity
though I keep his ways
and do not go back from his
commandments. Some think there is a redundancy of a letter
which we translate
"in"
and then the words wilt be read thus: "but he is
one"; the one only living and true God; this is the voice of reason and
revelation
"hear
O Israel
the Lord thy God is one Lord"
Deuteronomy 6:4;
for though there are three Persons in the Godhead
Father
Son
and Holy Ghost
"these three are one God"
1 John 5:7; and so
the words are expressive of the unity of the Divine Being; but this seems not
to be Job's sense: Aben Ezra says
the truth is
that the letter ב is not added
is no redundancy
and should be read
"he is in one"; but
says he
I cannot explain it
there is a great
mystery in it: what the Jew understood not may be more clear and plain to us
Christians
who are taught the mystery of the indwelling of the divine Persons
in each other
the Father is in the Son
and the Son is in the Father
as they
are divine Persons; though in what manner they are we are not able to explain;
besides
God was in Christ
as Mediator
reconciling the world
choosing his people
in him
and blessing them with all spiritual blessings in him; though the true
sense seems to
be what is before given
agreeably to our version
that God is
in one mind
purpose
and design; that his decrees are unchangeable and
invariable; that he always acts according to them
and never alters them:
and who can turn him? turn his mind
or cause
him to change his counsel
and alter his purposes; or turn his hand
or stop
and stay it from the execution of them; it is not to be done by force and power
there is no power equal to his
and much less superior to his; which must be
the case
if any could turn him: and though he may be turned by the prayers of
his people
and by the repentance of men
so as to repent himself
and not do
what he has threatened to do; yet this is no change of his mind and counsels
only an alteration in the course of his providence
or a change of his outward
dealings with men
according to his unchangeable will; see Isaiah 14:27;
and what his soul desireth
even that he doth: that is
what
he himself desireth earnestly and vehemently; he has done all things in
creation according to the good pleasure of his will; and he does all things in
providence according to the counsel of it
and as seems best in his sight; and
so he does all things in grace
chooses whom he will
predestinates to the
adoption of children according to the good pleasure of his will: redeems whom
he pleases
and calls by his grace
and brings to glory whomsoever he will be
gracious to; see Psalm 115:3.
Job 23:14 14 For He performs what is
appointed for me
And many such things are with Him.
YLT
14For He doth complete my
portion
And many such things [are] with Him.
For he performeth the thing that is appointed for me
.... The same
word is used as at the end of Job 23:12; where it
is rendered
"my necessary food"; or appointed food a certain portion
of it; food convenient
daily bread; and this has led some interpreters to take
it in the same sense here
and render it
"he performeth my necessary
things"F5כי ישלים
חקי "quia perfecit necessaria mea"
Vatablus; so Nachmanides
Ben Gersom
Sephorno.
or things necessary for me;
supplies me with the necessaries of life
to which agrees the Targum
and so
Mr. Broughton;
"because
he hath furnished me with my daily bread
and many such graces are with him;'
and
which he did according to his unchangeable purposes and decrees
and according
as his soul desired
and it pleased him; and this laid Job under greater
obligation still to have regard to his commandments
and the words of his
mouth; but rather it is to be understood of the decrees and purposes of God
relating to Job
to his person
case
and circumstances
throughout the whole
course of his life hitherto: and indeed all things relating to every individual
person
as to him
are appointed of God; and whatever he appoints he performs:
all things relative to their temporal life
the birth of persons into the
world
and their continuance in it; all the incidents in life
the places of
their abode
their employments
callings
and occupations; their riches and
poverty
prosperity and adversity; all their afflictions
and which Job has a
special regard to
the kind and nature of them
their measure and duration
and
the end and use of them; and death itself
which closes all things here
that
is appointed of God
the time and circumstances of it
see Ecclesiastes 3:1;
and so all things relative to the spiritual and eternal salvation of men; to
save men is the determinate will of God; the persons saved are appointed by him
to it
and Christ is ordained to be the Redeemer and Saviour of them; whose
coming into the world for that purpose was at the appointed time
called the
fulness of time
and his going out of it
or his sufferings and death
by which
salvation was accomplished
were in due time
and by the determinate counsel
and foreknowledge of God. The conversion of men is according to the appointment
of God; they that are called are called according to his purpose; the time of
conversion
the place where
and means whereby
are all fixed in the decrees
and purposes of God
and have their sure and certain accomplishment; and the
several vicissitudes of distress and comfort in spiritual things are as God has
determined; all the times of his people are in his hands
and disposed by him;
times of temptation
darkness
and desertion
and times of peace
joy
and
comfort; the everlasting happiness itself is a kingdom prepared in the purposes
of God from the foundation of the world
and is an inheritance obtained
according to the purpose of him who has predestinated unto it; and seeing God
is all wise
all knowing
all powerful
faithful and true
what he appoints
must certainly be performed:
and many such things are with him; besides what
were appointed for Job
and performed upon him
there were innumerable
instances in the world of God's appointments
and the performance of them
both
with respect to good things and evil things
mercies and blessings
afflictions
and troubles: or besides what God had performed with respect to Job
especially
with regard to his afflictions and sufferings
there were still many more
things to come
which were secret in his breast
and which he had decreed and
appointed
and would in due time be performed
though Job knew not as yet what
they
were
whether good or evil things
though he supposed the latter.
Job 23:15 15 Therefore I am terrified
at His presence; When I consider this
I am afraid of Him.
YLT
15Therefore
from His
presence I am troubled
I consider
and am afraid of Him.
Therefore am I troubled at his presence
.... Not at
his gracious presence
which he wanted
and every good man desires; but at his
appearance as an enemy
as he apprehended him
laying and continuing his
afflictive hand upon him
and indeed at his appearance as a Judge to try his
cause; for though he had most earnestly desired it
yet when he thought of the
sovereignty of God
and the immutability of his counsels
and of his perfect
knowledge of all things; and he not knowing what he had with him
and to bring
out against him
when he came to the point
might be troubled and shrink back
see Psalm 77:3;
when I consider
I am afraid of him: when he considered his
terrible majesty
his sovereign will
his unalterable purposes
his infinite
wisdom
and almighty power
his strict justice
and spotless purity; he was
afraid to appear before him
or afraid that since many such things were with
him he had already experienced
there were more to be brought forth
which
might be greater and heavier still.
Job 23:16 16 For God made my heart
weak
And the Almighty terrifies me;
YLT
16And God hath made my heart
soft
And the Mighty hath troubled me.
For God maketh my heart soft
.... Not tender as
Josiah's was
2 Kings 22:19
or
as the heart of every penitent is
when God makes it humble and contrite by his
spirit and grace
or takes away the stony heart
and gives an heart of flesh;
though Job had such an heart
and God made it so; but he means a weak
feeble
fearful heart
pressed and broken with afflictions
that could not endure and
bear up under the mighty hand of God; but became as water
and melted like wax
in the midst of him
and was ready to faint
and sink
and die away:
and the Almighty troubleth me; by afflicting him;
afflictions cause trouble
and these are of God; or he "astonishes"F1הבהילני "me attonitum reddidit"
Vatablus;
"consternavit me"
Drusius
Mercerus
Cocceius
Michaelis;
"externavit me"
Schultens.
amazes me
throws me into the utmost
consternation
the reason of which follows.
Job 23:17 17 Because I was not cut off
from the presence of darkness
And He did not hide deep darkness from my
face.
YLT
17For I have not been cut off
before darkness
And before me He covered thick darkness.
Because I was not cut off before the darkness
.... That is
it was amazing to him
and troubled him when he thought of it
that he was not
cut off by death
before the darkness of afflictions
or this dark dispensation
came upon him; as sometimes righteous ones are taken from the evil to come
as
Methuselah was before the flood
Genesis 5:27; and
Job wonders this was not his case
or at least he wishes it had been; for so
Aben Ezra seems to understand and read the words
"why was I not cut
off?" &c. as if it was a wish
and expressive of his desire
that this
had been done; which was what he had expostulated with God about at first
in
the third chapter
and death was what he always desired
and still continued to
wish for: or else the sense is
that he was amazed that he "was not cut
off
because"
"at"
"through"
or "by
darkness"F2מפני חשך
"propter tenebras"
Pagninus
Piscator
Cocceius; so V. L. "a
tenebris"
Drusius; "a praesentibus
tenebris"
Beza. ; by means
of his afflictions; he wondered how he was supported under them
and carried
through them
that they did not press him down to death; how such a poor wasted
creature as he was
reduced to skin and bones
should ever be able to endure
what he did;
neither hath he
covered the darkness from my face; that I should not see
and feel the afflictions I do; or rather
"he hath covered the darkness
from my face"
for the word "neither" is not in the text
though
repeated by many interpreters from the foregoing clause; and then the sense is
though I am sensible of the darkness of affliction upon me
yet he has covered
it so from me
that I cannot see an end of it
or any way to escape out of it;
or
which is the sense Drusius gives
he hath covered death and the grave from
me
which is a state of darkness
a land of darkness
or darkness itself
as he
calls Job 10:21; that he
could not see it
and enjoy it; he wished for death
but could not have it
it
was hid from him. Cocceius renders the words very differently
he
that is
"God
hath covered himself with darkness from my face"; and
interprets it of divine desertion
which troubled and terrified Job; and
because he thus covered himself as it were with a cloud
this was the reason
why he knew not where he was
and could not find him
when he made the most
diligent search for him
and this grieved and astonished him
see Lamentations 3:44.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)