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This Chapter Verse Commentaries:
The first two verses of Job_13:1-28. are closely connected with Job_12:1-25; forming the natural termination to the first section of Job's argument, that all results, whether good or evil, must be referred to God. Job_13:1 is little more than a repetition of Job_12:9 and Job_13:2 of Job_12:3.
Job_13:1
Lo, mine eye hath seen all this, mine ear hath heard and understood it. All the particulars mentioned concerning God's government of the world in Job_12:6-25 are derived by Job from his own experience. His eye has seen them or his ear has heard them. He is not indebted to others for information on these simple points, which he regards as necessarily impressed by their experience on all grown men (see Job_12:9).
Job_13:2
What ye know, the same do I know also. Job's friends have claimed to instruct him and set him right, on the ground of their age and experience (Job_4:8; Job_5:27; Job_8:8-10), He protests that, in the matters on which they have lectured him, they have no advantage over himself—he knows all that they know—in truth, the knowledge is open to all (see Job_12:3). I am not inferior unto you. An exact repetition of the second clause of Job_12:3.
Job_13:3-13
The second section of Job's argument is prefaced, like the first (Job_12:2-5), with a complaint with respect to the conduct of his opponents. He taxes them with the fabrication of lies (verse 4), with want of skill as physicians of souls (verse 4), with vindicating God by reasonings in which they do not themselves believe (verses 7, 8), and consequently with really mocking him (verse 9). Having warned them that they are more likely to offend God than to please him by such arguments as those that they have urged (verses 10-12), he calls on them to hold their peace, and allow him to plead his cause with God (verse 13).
Job_13:3
Surely I would speak to the Almighty. It is not Job's wish to argue his ease with his three friends, but to reason it out with God. His friends, however, interfere with this design, check it, thwart it, prevent him from carrying it out. He must therefore first speak a few words to them. And I desire to reason with God. Compare God's own invitation to his people, "Come now, and let us reason together, saith the Lord" (Isa_1:18), and again, "Put me in remembrance, let us plead together; declare thou, that thou mayest be justified" (Isa_43:26); which indicate God's gracious willingness to allow men to plead on their own behalf before him, and do their best to justify themselves.
Job_13:4
But ye are forgers of lies. A harsh expression, indicating that Job was thoroughly exasperated. The lies which his friends had forged were, partly, misrepresentations of what he had said, as for example Job_11:4, but mainly statements, more or less covert, which implied that he had brought all his calamities on himself by a course of evil-doing (see Job_4:7, Job_4:8; Job_8:13, Job_8:14; Job_11:11, Job_11:14, Job_11:20). Ye are all physicians of no value. Job's friends had come to him to "comfort" him (Job_2:11), and act as physicians of his soul. But they had entirely failed to be of the least service. They had not even understood his case.
Job_13:5
Oh that ye would altogether hold your peace! The friends had "held their peace" for seven days after their arrival (Job_2:13). Oh that they would have held it altogether! Their words had done nothing but exasperate and goad almost to madness. There is a mournful pathos in Job's entreates to them to be silent (comp verse 13). And it should be your wisdom. "Speech," it has been said, "is silvern, silence is golden." No doubt" there is a time for everything … a time to keep silence, and a time to speak" (Ecc_3:1, Ecc_3:7); nor is the rule of La Trappe altogether a wise one. But probably ten times as much harm is done in the world by speaking as by keeping silence. "Words for God" need especial care and caution. If they do not do good, the harm that they may do is incalculable.
Job_13:6
Hear now my reasoning. As his friends have not kept silence, but have spoken, Job claims a right to be heard in his turn. If it be thought that he is somewhat impatient, it must be remembered that his opponents are three to one, all eager to catch him in a fault, and not very mild in their reprimands. And hearken to the pleadings of my lips. Job's "pleadings" are addressed, not to his friends, but to God, and are contained in verses 14-28 of the present, and the whole of the succeeding chapter.
Job_13:7
Will ye speak wickedly for God? We are not to suppose that Job's friends consciously used unsound and untrue arguments in their disputations with him on God's behalf. On the contrary, they are to be regarded as convinced of the truth of their own reasonings—as brought up in the firm belief, that temporal prosperity or wretchedness was dealt out by God, immediately, by his own will, to his subjects according to their behaviour. Holding this, they naturally thought that Job, being so greatly afflicted, must be a great sinner, and, as they could not very plausibly allege any open sins against him, they saw in his sufferings a judgment on him for secret sins. "His chosen friends, as Mr. Froude says, "wise, good, pious men, as wisdom and piety were then, without one glimpse of the true cause of his sufferings, saw in them a judgment of this character. He became to them an illustration, and even (such are the paralogisms of men of this description) a proof of their theory that 'the prosperity of the wicked is but for a while;' and instead of the comfort and help that they might have brought him, and which in the end they were made to bring him, he is to them no more than a text for the enunciation of solemn falsehood", i.e. of statements which were false, though solemnly believed by them to be true. And talk deceitfully for him. "Deceitfully,'' because untruly, yet so plausibly as to be likely to deceive others.
Job_13:8
Will ye accept his person? will ye contend for God? Job intends to accuse his opponents of leaning unduly to God's side, and being prepared to justify him in the teeth of reason and justice. This is like the conduct of a judge who should allow his decision to be biassed by favour towards one or the other party in a suit.
Job_13:9
Is it good that he should search you out? "Are your motives in thus acting," Job asks his opponents, "so pure that they will stand the severity of God's judgment when he turns his scrutiny upon you' and searches out the grounds of your proceedings? Is not your real motive to carry favour with him because he is so great and powerful?" Or as one man mocketh another, do ye so meek him? You may impose on a man by so acting, but you will not impose on God.
Job_13:10
He will surely reprove you, if ye do secretly accept persons. Even though it is his own person which you accept, his own cause that you unduly favour, he, as the God of truth, and Maintainer of right, will assuredly reprove and condemn you.
Job_13:11
Shall not his excellency make you afraid! and his dread fall upon you? Will not the very excellency and perfection of God cause you all the more to fear, since they will be arrayed against you? God, who is of purer eyes than to behold iniquity, who is no respecter of persons, and hates those who are respecters of persons, will by his very purity and truth be offended at your conduct, and induced to punish it,
Job_13:12
Your remembrances are like unto ashes. The "remembrances" intended are probably the wise saws, embodiments of the ancient wisdom, on which Job's adversaries have relied in their disputations with him (Job_4:7, Job_4:8; Job_8:8-11, etc.). These Job declares to be mere dust and ashes—useless, worthless, such as the first breath of air wilt blow away. Your bodies to bodies of clay; rather, your mounds' or your defences (see the Revised Version). These defences, Job says—i.e, the arguments by which his opponents support their views—are no better than "defences of clay "—easy to batter down and destroy. The ancient defences of a town were usually either of stone, as at Khorsabad, or of crude brick faced with burnt brick, as at Babylon and elsewhere. But Job seems to be speaking of something more primitive than either of these—mere earthworks, like the Roman aggera, hastily thrown up and easy to level with the ground.
Job_13:13
Hold your peace, let me alone, that I may speak; literally, be silent from me that I may speak; but our version gives the true meaning. Job repeats the entreaty with which he had bemoan (verses 5, 6). And let some on me what will. Job is prepared to face the worst. He feels, as he expresses it below (verse 19), that, if he holds his tongue, he must die. He must speak, and speak he will. After that, let God do as he may please—he will accept his punishment, if God thinks fit to punish him.
Job_13:14-28
The appeal is now to God; but Job prefaces it by excusing his boldness (verses 14-19).
Job_13:14
Wherefore do I take my flesh in my teeth! An obscure phrase, to be explained by the parallel in the second member of the verse. The general meaning is, "Why do I jeopardize everything—my body, taking it as it were between my teeth; and my soul, taking it as it were in my hand?" Neither idea will bear minute analysis; but the latter, at any rate, was known to the Greeks, and is common in English. And put my life in my hand (comp. Jdg_12:3; 1Sa_19:5; 1Sa_28:21; Psa_119:109).
Job_13:15
Though he slay me, yet will I trust in him; rather, yet will I wait for him. The passage is one of the few in this book where there are two readings— ìåÉ àéçì and ìàÉ àéçì . Those who prefer the latter commonly render it, "I have no hope;" but it is pointed out by Canon Cook that there are reasons for regarding ìÉà as an archaic form for ìåÉ , which sometimes takes its place. If this be not allowed the reading ìåÉ will have to be preferred, on the double authority of the versions and of the context. Job cannot possibly have said, in one verse, "I have no hope," and in the next, "He (God) shall be my Salvation." But I will maintain mine own ways before him; i.e. "I will maintain that they are right and good ways, not open to the imputations that my 'friends' have cast upon them" (Job_4:7, Job_4:8; Job_8:6, Job_8:20; Job_11:11, Job_11:14, Job_11:20).
Job_13:16
He also shall be my Salvation. Whatever God does to him (Job_13:13), whatever burden he lays upon him, though he even "slay" him (Job_13:15), yet Job is sure that ultimately, in one way or another, God will be his Salvation. It is this determined trustfulness which at once gives Job's character its strength, and atones in a certain sense for his over-boldness in challenging God to a controversy. His heart is right with God. Though the secrets of the unseen world have been hidden from him, and the condition of man after death is a mystery on which he can only form vague conjectures, yet he is sure that in the end God will not fail him. For an hypocrite shall not come before him. If he were a hypocrite the case would be different; he would tremble before God, instead of feeling confident. But, knowing that he is honest and true, he is not afraid; he is bold to "come before him," and plead his cause before him.
Job_13:17
Hear diligently my speech, and my declaration with your ears. A last appeal to his opponents to give him their full attention (comp. Job_13:6),
Job_13:18
Behold now, I have ordered my cause; i.e. I have prepared my pleadings, and arranged them; I know what I am about to say. Also I know that I shall be justified. I am confident, i.e.' that tile cause, if it be fully heard, will be decided in my favour. It will appear that I have not brought my calamities upon myself by my own misdoings. Of justification, in the forensic sense, of imputed righteousness, with its concomitant ideas, Job, of course, knows nothing.
Job_13:19
Who is he that will plead with me? Will God himself plead? Or will he depute some one, man or angel? Job is impatient that the pleadings should begin. For now, if I hold my tongue, I shall give up the ghost. Some translate, "For now shall I hold my peace and give up the ghost," which they explain to mean, "If God does implead me, I shall take refuge in silence, and straightway expire." But this seems an impossible conclusion, when all that Job has been aiming at and striving for since his opponents taxed him with wickedness has been that he might "speak to the Almighty, and reason with God" (verse 3). It is far simpler to keep to the translation of the Authorized Version, and understand Job to mean that things have now reached a point at which he must either speak or expire.
Job_13:20
Only do not two things unto me. Before beginning his plea, Job has two requests to make of God.
(1) That he will put an end for a time to his bodily sufferings—suspend them, at any rate, while the pleading continues;
(2) that he will during the same space abstain from terrifying him mentally, as he had done on previous occasions (Job_6:4; Job_7:14; Job_9:14; see below, Job_9:21). Then will I not hide myself from thee; literally, from thy face (comp. Job_9:34, Job_9:35, "Let him take his rod away from me, and let not his fear terrify me: then would I speak, and not fear him ").
Job_13:21
Withdraw thine hand far from me; i.e. "thy afflicting hand." Job views all his physical suffering as coming directly from the hand of God—momentarily caused by him, and therefore removable by him at any moment. He has no thought for secondary causes. And let not thy dread make me afraid. Job speaks here and elsewhere of spiritual terrors—those vague and impalpable fears which suggest themselves inwardly to the soul, and are tar more painful, far more dreadful, than any amount of bodily anguish. Unless he is free from these, as well as from physical pains, he cannot plead his cause freely and fully.
Job_13:22
Then call thou, and I will answer. "Then"—when I am free from suffering, both mental and bodily—implead me, bring thy charges against me, and I will answer them. As Mr. Fronds observes, "Job himself had been educated in the same creed" as his comforters; "he, too, had been taught to see the hand of God in the outward dispensation". He therefore assumes that God will have a particular charge to make against him, in connection with each of the calamities that have come on him, and he is prepared to face these changes and confute them. At the same time, he is undoubtedly much confused and perplexed, not knowing how to reconcile his traditional belief with his internal consciousness of innocence. Or let me speak, and answer thou me. "Let me," i.e.' "take the initiative, if thou preferrest it so—let me ask the questions, and do thou answer."
Job_13:23
How many are mine iniquities and sins? This is scarcely, as Professor Stanley Leathes represents it, "a deep confession of personal sin". It is more in the nature of a remonstrance. "These sins of mine, for which I. am so grievously punished, what are they? Name them. How many are there of them? Let me know exactly what they are; and then I can question my conscience concerning them." Make me to know my transgression and my sin. These words imply that lie does not know them at present. He knows of some infirmities and lighter misdoings of his youth (Job_13:26); but he knows of no such sins as are commensurate with his sufferings.
Job_13:24
Wherefore hidest thou thy face, and holdest me for thine enemy? What is thy reason for withdrawing from me the light of thy countenance, and behaving towards me as though thou weft mine enemy? Job does not believe God to be his enemy. He knows that God will one day be his Salvation (verse 16); but he recognizes a present alienation, and desires to be made acquainted with the cause of it.
Job_13:25
Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? Job compares himself to two of the weakest things in nature—a withered leaf, and a morsel of dry stubble. He cannot believe that God will employ his almighty strength in crushing and destroying what is so slight and feeble. A deep sense of God's goodness and compassion underlies the thought.
Job_13:26
For thou writest bitter things against me. The allusion seems to be to the ordinary practice in ancient law-courts of formulating a written acte d'accusation against supposed criminals. Keeping up the imagery of a court and pleadings, Job represents God as engaged in drawing up such a document against him. The "bitter things" are the charges which the acts contains. And makest me to possess the iniquities of my youth. Job, like David, has to acknowledge "sins and offences" committed in his youth (Psa_25:6). In considering what the indictment against him can be, he can only suppose that these old and long-forsaken sins are being remembered and brought up against him, and that he is being punished for them. He does not exclaim against this as injustice; he feels probably that there is no statute of limitations respecting sins and their punishment; but it can scarcely have seemed to him consistent with God's goodness and mercifulness that the offences of his immature age should be visited upon him so bitterly.
Job_13:27
Thou puttest my feet also in the stocks (comp. Job_33:11). The punishment is said to be still in use among the Bedouin Arabs. It was well known to the Israelites (Pro_7:22; Jer_20:2; Jer_29:26), to the Greeks (Herod; 9.87), and to the Romans (Act_16:24). And lookest narrowly unto all my paths. Not allowing me to escape thee. Thou settest a print upon the heels of my feet; rather, upon the soles of my feet. The "print" intended is probably a mark which the stocks were in the habit of making.
Job_13:28
And he. The change of person is very strange, but not unknown to the Hebrew idiom. It is impossible that any one but Job himself can be meant. As a rotten thing consumeth, as a garment that is moth-eaten. An allusion to the character of the disease from which he is suffering.
1. Ignoring of facts. They had favoured him with their views of how God conducted the affairs of the universe, citing apothegms, quoting proverbs, and adducing similitudes carefully selected to bear out their peculiar dogmas and preconceived theories; but he too could string together wise saws extracted from the ancients, being in respect of traditionary lore not one whir behind them (verse 2), and he had done it (Job_12:6, Job_12:14-25). What is more, he had observed in the world around him exemplifications of everything he had advanced (verse 1); and, unless they had been as blind as moles and as senseless as the ass to whose offspring they had compared him, they too must have frequently perceived the same. But they had not been willing to discover anything inconsistent with their favourite dogma; or they had travelled through the world with their eyes shut and their ears closed; or they had not been at the trouble to reflect and compare. Inattention, or want of observation, inconsideration, or want of reflection, insincerity, or want of a genuine love for the truth, are three formidable barriers in the way of man's advancement in knowledge. The first is the fault of the careless, the second of the foolish, the third of the ungodly. Eye and ear, being the soul's best gateways for knowledge, should be kept continually open. But the testimonies and reports which enter by these gateways should be subjected to diligent inspection and careful comparison. The truth once found should never fail to secure admission into the inner chamber of the heart.
2. Forging of lies. Instead of patiently collecting and collating facts from the opened page of human history, and deducing therefrom conclusions as to the principle or principles of the Divine government, Job's friends first invented a theory, and then looked about for musty proverbs to support it. They were not philosophers or theologians at all, but simply theorists, inventors of sophisms, stitchers together of falsehoods, and fabricators of vanities (verse 4), who had endeavoured to construct a theodicy by mingling together a little bit of fact and a large amount of fancy, or by patching together a handful of ancient platitudes. Much of modern science, philosophy, and even theology, proceeds upon the principle here so severely castigated. The true Baconian method of induction, first to ascertain with minute accuracy, not a few, but, as far as possible, all the facts of the case before pronouncing judgment as to the formula which shall explain them, is the only safe guide to be followed in philosophical discussion, scientific research, or theological investigation. A formula that does not embrace every known fact, much more that is contradicted by any known fact, cannot be correct.
3. Accepting of persons. Passing on to a more serious indictment, Job charges them with abject and contemptible sycophancy; with taking God's side simply because they knew he was strong; with supporting his cause by means of arguments which were consciously insincere, and generally with playing the part of flatterers—a course of conduct which Job declares to be:
(1) Wicked in itself. "Will ye speak wickedly for God? and talk deceitfully for him?" (verse 7). To propound fallacious theories, least of all to do so knowingly and deliberately, never can be right, even though such theories are advanced in favour of God and religion. This is practically done when men attempt to buttress up Divine truth, advance the Divine cause, or vindicate the Divine character by means of sophistical arguments. But not even in this case does the end sanctify, the means.
(2) Unjust towards himself. "Will ye accept his person? will ye contend, for God?" (verse 8). To side with God in any controversy which he maintains with the creature never can be wrong considered in itself (Rom_3:4), but to do so without regard to the rights of that creature with whom God contends never can be right. Job complained that, in declining to believe his protestations of integrity, and in cruelly assuming without proof that he was guilty, his friends were practically showing partiality towards God, and behaving with unfairness towards him. But it never can be fight, in order to justify God, to perpetrate injustice against man.
(3) Displeasing to God. "Is it good that he should search you out? or as one man mocketh another, do ye so mock him?" (verse 9). Were God to investigate their conduct, he could not possibly extend to it his approbation. They would seem to him as persons who were attempting to jest with and deceive him, as men jest with and deceive their fellows. Their behaviour would be wholly abhorred by him whose patrons they had so presumptuous!y constituted themselves, since God never can approve of falsehoods or injustices even m support of his own cause, which stands in no need whatever of sophistries or patronage of any sort.
(4) Certain of exposure. "Shall it be well with you when he searches you out? or may you deceive him as a man is deceived?" No! verily. "He will surely reprove you, if ye secretly accept persons." And this in two ways; by confounding their persons: "Shall not his excellency make you afraid?" and exploding their doctrines: "Your remembrances," i.e. your memorable sayings, "are," or shall be, "like unto ashes;" literally, "shall be proverbs of ashes;" i.e. they shall be demonstrated to be as valueless and as easily effaced as similitudes traced upon the dust; "and your ramparts," i.e. the arguments behind which ye entrench yourselves, "shall be ramparts of clay," as easily broken through as mud wails.
II. THE VOICE OF OUTRAGED INTEGRITY.
1. An appeal from man to God. "Surely I would speak to the Almighty, and I desire to reason with God!" (verse 3). So David, when the mouth of the wicked and the tongue of the deceitful opened against him, addressed himself to God in prayer (Psa_109:2-4). Christ also, when his enemies gaped upon him with their mouths, sought refuge against their calumnies in holy intercourse with God (Psa_22:2-21; Mat_27:39-46; Joh_11:42). The example of both is commended to saints when similarly circumstanced (Psa_55:22; Psa_91:15; Php_4:6; 1Pe_5:7), and has been frequently followed. Many who have been denied justice at the hands of their fellows have been constrained to appeal to the tribunal of the skies. It is a great mercy that such a court exists for suffering men, and that its door is never closed against the suit of a distressed saint (Psa_34:15; 1Pe_3:12; Luk_18:7, Luk_18:8). On the contrary, God's people are invited to repair to him in every time of trouble (Psa_50:15; Psa_62:8; Rom_12:12; Heb_4:16), when burdened by affliction, when overtaken by spiritual anxiety, when misunderstood by men. If we may not maintain our sinlessness before God (Psa_69:5), we can at least uphold our integrity (Job_10:7; Joh_21:15, Joh_21:16; Rom_1:9). But whatever be our case, it will be by him both exactly appreciated and tenderly sympathized with.
2. A request for non-interference on the part of man. "Oh that ye would altogether hold your peace I and it should be your wisdom" (verse 5); "Hold your peace, let me alone, that I may speak" (verse 13). Job advances two reasons for desiderating silence on the part of his friends.
(1) It would greatly enhance their reputation for wisdom (cf. Pro_17:28). It is one mark of wisdom to know when to be silent; and it is better to he always silent than to utter heartless sophistries and pointless platitudes like those of Eliphaz, Bildad, and Zophar.
(2) It would greatly facilitate his converse with God. In the soul's supreme moments of spiritual distress, few things are more irksome than the well-meant but almost always irritating admonitions and advices of good people. The ordinary mind fails to see that, as there is a joy, so also there is a sorrow, with which no stranger can intermeddle (Pro_14:10). Besides, the great controversy between God and the human soul must be fought out in solitude and in silence, like the struggle at the ford of Jabbok between the angel and Jacob (Gen_32:24).
3. A determination to defend his cause with God.
(1) At all hazards. Job is prepared to go forward, "let come on him what will;" "to take his flesh in his teeth, and put his life in his hand;' to undergo death itself if need be. "Behold! he may slay me: I entertain no hope," i.e; of any other issue to the conflict: "yet will I maintain my ways before him." However this verse be translated (vide Exposition), it contains a threefold testimony—to Job's deeply seated consciousness of his own personal integrity; to Job's clear moral honesty, since a hypocrite would never have proposed to invite the Divine inspection of himself and his ways; and to Job's exalted heroism, which would rather brave death than dishonour, clinging to God with invincible fidelity in spite of overwhelming temporal disaster and mental anxiety; yea, in the face of death and dissolution—a sublime refutation of the Satanic calumny (Job_2:5).
(2) Yet not without hope. Job was inwardly persuaded that the ultimate result of his venture would be triumphant vindication and salvation. This conviction was grounded on the fact of his intense inward longing to stand face to face with God. His reasoning takes the form of a syllogism. It is impossible that a man conscious of hypocrisy should desire an interview with God. But such desire is the all-absorbing passion of my soul. Therefore I indulge the hope that! am not a hypocrite, and that he who now seems to be my Adversary will eventually prove my Salvation.
Learn:
1. It is the delight of a good man, the sign of a wise man, and the duty of all men, to study the ways and works of God.
2. It is no sin to vindicate one's character when that is wrongly aspersed.
3. It requires a good cause to enable a weak man to speak with the Almighty.
4. It is not a fault in manners to reprove good men when they tell lies.
5. It is a fault in good men when they depart from the troth even by a hair's breadth.
6. It is infinitely wiser not to talk at all than to talk like a fool.
7. It is dangerous to summon allies from the devil's camp, even when fighting in the Lord's battles.
8. It is an insult to God to suppose that light and darkness, truth and error, sincerity and hypocrisy, righteousness and unrighteousness, Christ and Belial, can be confederates.
9. It is better to revere God's holiness on earth than to tremble before his glorious power in a future world.
10. It is a poor defence that even a good man finds in lies and deceptions.
11. It is preferable to part with life than with faith in God.
12. It is certain that, though a humble believer may be slam, he never can be lost.
Job_13:15, Job_13:16
1. The Object of Job's faith. God, as the Justifier of the ungodly who believe, since Job did not claim to be sinless, and yet expected to be justified.
2. The trial of Job's faith. The intense sufferings, both physical and mental, through which he passed. The faith of God's people is commonly subjected to trial. Yet it is doubtful if any have ever experienced greater difficulties in the way of believing in God than Job did.
3. The intensity of Job's faith. "Though he slay me, yet will I trust in him." Job was determined that no amount of hardship should prevent him from confiding in the God of mercy and salvation; in which respect he is well worthy of imitation by Christ's followers.
4. The triumph of Job's faith. It was no mere boast on the part of Job that he would cling to God at all hazards, as it has often proved on the part of over-confident believers (e.g. Peter); but the issue of his trim established the sincerity of his words. His faith was often rudely assaulted, and sometimes appeared to tremble, but it was never overthrown.
II. JOB'S ASSURANCE. "He also shall be my Salvation" (verse 16); "I know that I shall be justified." Assurance of salvation is clearly possible, since it was enjoyed by Abel (Heb_11:3), Enoch (Heb_11:6), Abraham (Gen_15:6), Moses (Exo_15:2), David (Psa_18:2), St. Paul (Php_1:21; 2Ti_4:8); it is also extremely desirable for the saint's usefulness, as much as for the saint's comfort, and in every instance in which it is possessed must be based, as Job's was, on:
1. Belief in the Divine testimony. Job knew that he would be justified, not because he was a sinless man, but because he trusted in God; and this is the first ground of assurance to an anxious soul. The sinner that believes is sure of salvation, because "he that believeth shall be saved;" and every one who trusts in him that justifieth the ungodly may with confidence affirm, "I know that I shall be justified."
2. Consciousness of personal sincerity. That is, if a man, after careful self examination, discovers in himself the tokens of true piety and Christian integrity, he is warranted to conclude that he has passed from death to life, and God will eventually prove his salvation. Job felt he was not a hypocrite, but a sincerely upright man; and hence he knew that God would not condemn him. St. John, in his Epistles, supplies marks by which a man may determine for himself whether or not he is a genuine Christian disciple.
Learn:
1. That without faith there can be no assurance.
2. That wherever there is faith there ought to be assurance.
Job_13:17-28
1. Public audience invited. Job requests his discomfited friends to be silent spectators of the ensuing trial, and to attentively consider the defence he was about to offer (verse 17). Intended chiefly for the ear of God, it should yet contain nothing unfit for publication in the hearing of men. Conscious of sincerity, Job had nothing to conceal. Guilelessness is ever a mark of true saintship. "A man with a clear conscience can stand fearlessly before the whole world." Undaunted courage is also characteristic of the godly (Psa_27:1; Pro_28:1; 1Jn_3:21), who, however, unlike Job, are emboldened, not by a sense of their own integrity, but by a calm reliance on the righteousness of Christ (Isa_45:24, Isa_45:25; Isa_50:7-9; Rom_8:32-34).
2. Perfect readiness expressed. Job asserts (verse 18) that he had carefully arranged the several pleas he should urge in vindication of his outraged integrity. And in this Job's example may be followed with advantage. Neither saint nor sinner should irreverently and presumptuously intrude into God's presence without having first composed his heart and, as far as possible, arranged his thoughts (Ecc_5:2). No man is ready for reasoning with God in prayer until he knows both what he wants and how to plead for it.
3. Hopeful confidence entertained. "I know that I shall be justified" (verse 18). This was no presumption on the part of Job, who probably based his justification before God, in the strictly forensic sense of absolution and acceptance, not upon his own righteousness, but upon the free favour of God, through the merit of his Redeemer (Job_19:25); but merely that inward consciousness of personal integrity which a good man may justly rely on as evidence of a gracious state, and by which he may encourage his fainting spirit when about to appear before God, like Hezekiah (Isa_38:3), David (Psa_26:1), St. Peter (Joh_21:17), St. Paul (Rom_9:1), and St. John (1Jn_3:21). Of course, it would be presumption were a sinful man, standing on his own righteousness, to expect that he would be justified before God (Psa_143:2; Rom_3:20). But, trusting in the great propitiatory sacrifice of him who is "the Lord our Righteousness," the guiltiest and most unworthy sinner may draw near to God with holy boldness (Heb_4:16; Heb_10:22), and with absolute assurance of acceptance and salvation (Heb_7:25; Rom_8:1), saying, "I know that I shall be justified."
4. Sinful impeachment challenged. "Who is he that will plead with me?" i.e. against me, contradicting and disproving what I now so fearlessly assert, viz. my personal integrity. If there is any, let him stand forth and establish his indictment. If be succeed in tarnishing my fair name, "I shall be silent, I shall give up the ghost," feeling that, honour gone, life itself can have no further charm for me. Many a one besides Job has felt that "good name in man and woman is the immediate jewel of their souls" ('Othello,' act 3. sc. 3), "the immortal part" of themselves (ibid; act 2. sc. 3), and that, that being lost, nothing worthy of possessing can remain (cf.'Richard II.,' act 1. sc. 1). Job's language reminds us of St. Paul's address to his accusers before Felix (Act_24:16-21); and afterwards before Festus (Act_25:11); also of the loftier challenge addressed by Christ to his countrymen (Isa_50:8; Joh_8:46). And though certainly believers cannot use the question as did Christ, and may sometimes have a difficulty in employing it in the sense of either Job or St. Paul, it is always open to them, as they keep their eyes on the cross, to exclaim, "Who shall lay anything to the charge of God's elect?" (Rom_8:33).
II. CONDITIONS OF THE PLEADING.
1. A cessation of his troubles. (Verse 21.) The hand of God a frequent biblical expression for affliction (1Sa_5:6, 1Sa_5:7; Psa_32:4; Psa_38:2; Isa_1:25), which is sent (Deu_8:5; 2Sa_7:14; Job_5:17; Psa_94:12; Heb_12:6, Heb_12:7), guided (Job_33:17-19; Pro_3:11, Pro_3:12; Isa_48:10; Eze_20:37), and removed (Psa_50:15; Psa_66:12; Zec_13:9; Joh_16:20; Mat_5:4) by Divine wisdom and power. The fatherly chastisements of God are directly designed to refine and purify the saintly soul (Job_36:8, Job_36:10; Isa_48:10 : Heb_12:11), and to draw it near his footstool in penitence and faith, humility and love (Hos_5:15; Heb_12:9). Yet, not unfrequently, one of the first effects of bodily affliction upon a good man, especially if it be severe, is to discompose his mind, disturb his heart, and generally unfit him for converse with God.—Notwithstanding the spiritual benefits folded up in tribulation, there can be no greater blessing, even with a view to the exercises of religion, than mens sans in sano corpore. Much of the spiritual depression experienced by Christians is traceable to extreme bodily infirmity, though sometimes happy invalids can say with St. Paul," When I am weak, then am I strong;" "Most gladly will I glory in infirmities, that the power of God may rest upon me." Then, if pious souls, groaning beneath the pressure of physical maladies and mental anxieties, find it hard to concentrate their thoughts upon Divine things, what must be the madness of those who delay the work of repenting and pleading with God for forgiveness and salvation till they are lying on a sick-bed, racked with pain, and perhaps trembling in the grasp of death?
2. A removal of his fear. (Verse 21.) The Divine character has a terrifying, as well as an attractive, side to sinful man. The glory of the Divine purity is so effulgent (Job_4:18), of the Divine justice so incorruptible (Job_9:2), of the Divine wisdom so ineffable (Job_9:4), of the Divine strength so overwhelming (Job_9:19), that the human spirit instinctively shrinks back in alarm. Burdened with guilt, tainted with pollution, lying under condemnation, it cannot hold up its head in the presence of such awful majesty, but, falling prostrate before the footstool of heaven's glorious King, exclaims, like Isaiah, "Woe is me; for I am undone!" (Isa_6:5); and like David,
"In judgment enter not with me, thy servant poor;
For why, this well I wet, no sinner can endure
The sight of thee, O God."
(Psa_143:2, metrical version.)
And like St. Peter, "Depart from me; for I am a sinful man, O Lord" (Luk_5:8). Job felt that, unless his mind were relieved from such paralyzing views of the overwhelming grandeur of his invisible Judge, it would be utterly hopeless to expect he could even state his case aright, much less win his cause. Hence already he had craved the interposition of a daysman, who should both take away God's rod and remove God's fear (Job_9:34) in order to enable him to speak; and to this he apparently again recurs. Happily such a daysman has been provided for us in Christ, in whom the anxious sinner may now behold, not only the rod of Divine punishment removed, but the greatness of the Divine glory veiled, so that one who desires to speak with God may do so without a fear, "whether God himself opens the cause, or permits him to have the first word."
III. CONTENTS OF THE PLEADING.
1. A bold interrogation. (Verse 23.)
(1) A valuable definition. Sin is 'avon, or perverse acting, a bending, twisting, or turning aside from the Divine Law; chattah, a false step, hence a failing, an error, a sin of weakness or infirmity; and pesha', a breaking away, hence deliberate and malignant wickedness. The first epithet describes the nature of sin—" it is any want of conformity unto or transgression of the Law of God;" the second points to the source of sin—human weakness (Jer_10:23); while the third indicates the heinousness of sin—it is essentially rebellion against God (Rom_8:7). Or the three expressions may allude to different kinds of sin, palpable offences, venial imperfections, notorious crimes, of all which Job was supposed to be guilty.
(2) A candid confession. Whatever iniquities, sins, or transgressions Job had committed, God perfectly knew them, could reckon up their number and estimate their heinousness. Men often are unconscious of their faults, frequently forget their shortcomings, and can seldom realize the enormity of their wickednesses. But all these are patent to God's omniscient mind (Psa_69:5; Psa_73:23; Luk_16:15; Heb_4:13).
(3) A passionate supplication. That God would enable Job to understand the nature and enormity of those offences of which he had been guilty, and for which his friends alleged he was suffering. The prayer is admirably suited to and urgently needed by all, though not in the sense in which it was employed by Job. No man can attain to a clear discovery, of his own sinfulness, to an adequate estimate of the number of his misdeeds, to a just appreciation of their essential wickedness, except through Divine teaching. Such teaching God imparts through his Word (Psa_94:12; Rom_7:9) and Spirit (Joh_16:8).
(4) An obvious implication. Job designed it to be understood that he himself was unconscious of any such offences, though of course he did not claim to be entirely innocent.
2. An inexplicable problem. (Verse 24.) Here is
(1) a painful experience, the sense of having lost the Divine favour, to a gracious soul the highest blessing attainable or even conceivable on earth (Psa_30:5; Psa_63:3);
(2) a common experience, realized by David (Isa_13:1; Isa_22:1), by Heman (Psa_88:14), and by Christ (Mat_27:46), as well as by many of Christ's followers since;
(3) a mysterious experience, not that God should hide his face and seem to withdraw his favour from a sinful soul, but that, having once admitted a repenting and believing sinner to his love, he should to all appearance cast him off—a course of conduct for which Job was perfectly at a loss to account; yet
(4) a needful experience, in the case of Christ to make him perfect as a Saviour, in that of Job, David, Heman, and others to make them perfect as saints.
3. A pathetic expostulation.
(1) The unworthiness of the Divine conduct in afflicting Job. Absolutely powerless and insignificant had Job become through his long-continued trouble, like a fallen leaf upon the way, agitated and tossed by every passing wind, or like the withered stubble of a corn-field, and yet the Almighty assailed him with the full force of his Divine artillery, as if he were some formidable opponent whom it required the battalions of omnipotence to crush (verse 25). To Job's mind it seemed wholly incongruous, entirely preposterous, completely unbecoming the Divine Majesty. So God's procedure in providence oftentimes appears to sense and reason unworthy of his greatness and glory; but faith, coming to the rescue, reminds the doubting heart that doeth all things well.
(2) The seeming injustice of God's conduct in afflicting Job. Conscious of innocence in his riper years, Job could only offer, as the solution of that perplexing enigma by which he was confronted, that God was going back upon the sins of his youthful days, although these had long since been repented of and forgiven (verse 26). But sin once forgiven is for ever forgotten (Isa_43:25; Mic_7:18, Mic_7:19). God never reproduces for punishment the transgression he has freely pardoned. Yet the iniquities of youth which have not been cancelled by Divine mercy have a strange power of self-resuscitation in riper years; and God often makes wicked men (e.g. the drunkard, the profligate), in accordance with the established and righteous laws of retribution, to inherit, or possess, or reap the hitter fruits in old age of the excesses and indulgences of youth. Hence the necessity of cultivating moral purity in youth, and the propriety in after-years of praying, "Remember not the sins of my youth" (Psa_25:7).
(3) The extreme severity of God's conduct in afflicting Job, who was treated like a prisoner; whose feet were thrust into the stocks, as were those of Jer_20:2; Jer_29:6, and of Paul and Silas (Act_16:24); whose steps were narrowly watched, lest he should either enjoy too much freedom or attempt to escape (cf. Job_10:14; and see homiletics on Job_7:12-21), and whose liberty was (according to one interpretation), restrained within narrow limits, by a boundary or circle drawn around the soles of his feet (Jer_29:27), and that though he, the chained, inspected, and immured prisoner, was a poor miserable creature, lying rotting on an ash-heap like a garment that the moth gnaweth (Jer_29:28).
Learn:
1. The gratitude which saints and sinners both owe to God for the throne of grace.
2. The sublime fearlessness with which the guiltiest no less than the godliest may approach that throne.
3. The liberty which all enjoy to pour out their hearts before God.
4. The propriety of seeking a more intimate acquaintance with the reality and power of indwelling sin.
5. The sinfulness of supposing that God ever treats any of his creatures as enemies.
Job_13:23
II. MAKE ME TO KNOW THE POWER OF SIN, lest, being taken unawares, I should become its slave.
III. MAKE ME TO KNOW THE HEINOUSNESS OF SIN, lest, making light of it, I should be led to glory in my shame.
IV. MAKE ME TO KNOW THE GUILT OF SIN, lest, being indifferent to its danger, I should, fail to seek escape.
V. MAKE ME TO KNOW THE PARDONABLENESS OF SIN, lest, doubting of God's mercy, I should sink into despair.
Job_13:1-12
II. RESOLVE. "To speak to the Almighty, to reason with God." It is a bold, yet a truly reverential and a believing resolve. It reminds us of Abraham pleading for the cities of the plain, It is founded on the firm apprehension of the moral attributes of God, which he cannot deny without denying himself. On this ground we may even venture safely. Boldly we may come to the throne of grace, and beseech God not to forsake the eternal throne of his holiness.
III. REJECTION OF THE INTERFERENCE OF HIS FRIENDS. (Verses 4-6.) No sooner is the resolve taken to appeal to God than new strength comes to the heart. Job rises above the cloud of misconstruction that has gathered about him, like the tall cliff towering above the clouds, and looks down with scorn on these "forgers of lies," these "worthless physicians." It is his turn to be the instructor, and theirs to hold their peace.
IV. DENUNCIATION. (Verses 7-9.) He proceeds severely to expose their errors, and to lay bare the root from which they proceed.
1. They seek to honour God at the expense of truth, which is a corrupt zeal; for the God of truth can only be honoured by truth in words and deeds.
2. They are moved by the instinct of flattery, and thus become partial, one-sided advocates for God. But God is not exalted by depressing man, nor honoured by injustice done to his creatures.
3. Their accusations of others show ignorance of themselves. And how would it be if scrutiny were now to be made into their lives? and would they dare to cast the load of guilt on the unhappy in his awful presence? They are reflections like these which are needed to check the uncharitable thought and bridle the censorious tongue.
V. MENACE. (Verses 10-12.) These grave faults cannot be committed with impunity. God would punish them for their partiality. His majesty, on his appearance, will confound them. They will be treated as sinners, and all their memoranda, their fine sayings, which they have got by heart rather than derived from deep experience (verse 12), will be scattered like dust and fall to the ground like crumbling structures of clay. "For every idle word that men shall speak, they shall be brought unto judgment." Thus Job shakes himself free from his shallow counsellors before turning solemnly to God.
LESSONS.
1. In casting responsibility on others we may be incurring greater responsibility ourselves.
2. We should hesitate to apply truth to others before we have first applied it to ourselves.
3. Self-knowledge fits us for the office of counsel; blindness to self exposes us to rebuke and judgment.—J.
Job_13:13-22
II. TERROR LAID ASIDE. (Verses 15, 16.) There is solace to Job in the thought that he shall be able to speak forth his most sacred convictions before he dies (verse 15). But there is another and a nobler train of thought suggested here. His innocence will at last lead to his deliverance; for no unholy man dares appear before God; but he is not conscious of an unholy mind. Compare the noble fifteenth psalm.
III. DEMAND FOR A HEARING FROM HIS ADVERSARIES. (Verses 17-19.) In this brief challenge we see all the features of the demeanour of a sincere and upright soul in the hour of trial.
1. Undaunted courage.
2. Presentiment of victory.
3. Readiness for all opponents and for all consequences.
These are the arms which innocence furnishes, and in which the weakest and most defenceless may be arrayed as in a panoply.
IV. PRELIMINARY REQUESTS. (Verses 20-22.) Before proceeding with his appeal, Job makes two requests:
(1) that his pains may be assuaged;
(2) that he may not be terrified by the sudden visitation of God (comp. Job_9:34).
These he asks as the guarantees of the freedom of his speech. There is something deeply pathetic in this vacillation between confidence and fear—the confidence derived from the sense of innocence and right, the fear which the thought of the dread presence of the Divine must ever impress.
LESSONS.
1. He who is most confident in the assurance of his innocence before man will be the most humble and timid in the presence of God.
2. Faith must finally overcome fear in every true heart.—J.
Job_13:23-28
II. SENSE OF THE SILENCE AND WITHDRAWAL OF GOD. (Job_13:24) God does not answer his challenge, and still his suffering continues, as if he were a foe to whom the Almighty deigns not to utter a word. The silence, the seeming deafness and dumbness of God before his creatures' pitiful cries, is more awful than all his thunder. Oh that he would but speak, in whatever accents! Man can never cease to agonize, to pray, to wrestle with the Unseen, until he extorts some response to the cry and craving of his heart.
III. PLAINT OF THE WEAKNESS OF SELF IN THE PRESENCE OF OMNIPOTENCE. (Job_13:25.) He has two vivid figures to represent this weakness:
(1) that of the leaf, driven to and fro by the wind, so feeble and vanishing a thing has his life become;
(2) that of the dry and worthless stubble; and yet God is against him as if he would drive and purge away every vestige of his existence. His fan is in his hand, and he is winnowing his floor from this useless chaff!
IV. SENSE OF THE AGGRAVATION OF HIS SIN. (Job_13:26.) In addition to his natural pains, he is loaded with the memories of long-past sins, which he had thought forgiven. The record of the sins of youth still seems to stand in the Divine book. Remembrance turns the past to pain. Men look indulgently on the "sins of youth," both in themselves and others. But here is a warning against these light views of transgression. The sowing of" wild oats" is certain, sooner or later, to be followed by a bitter harvest (comp. Psa_25:7).
V. THE SENSE OF BEING FETTERED AND WATCHED. (Job_13:27.) He is like a criminal with his feet fastened in a block of wood, which he must carry with him wherever he goes. And all this power and violence, this watching and restraint, is put forth on one who is as helpless and broken as a worm-eaten, moth-gnawed garment (Job_13:28).—J.
I. FAITH IS NEEDED IN CONSEQUENCE OF THE MANY HEAVY TRIALS OF THE HUMAN HEART. External sources of help are often cut off. They altogether fall. There is no hand of strength, no word of power, no sufficient consolation. In bodily affliction the skill of the wisest may be set at nought. In the trials of life all help from outward sources may fail. The sorrow is too deep for an unaided heart to bear up under. Where shall the afflicted soul hide? There is help only in spiritual sources. God is the final goal of the afflicted spirit. "Father, into thy hands I commend my spirit," is the ultimate utterance of the soul when all resources of help are cut off. But for this faith is needed—faith that apprehends the unseen and spiritual. The soul at Such times is borne up only by faith, and the faith that is needed is a supreme, lowly, unhesitating faith. Happy he who has it.
II. FAITH IS WARRANTED BY THE CHARACTER OF GOD. This is the one unfailing refuge. This, of all, is most worthy of trust. We cannot always trust the words of human kindness, even friendship. The good resolves may fail from inability to fulfil them. We may be mistaken. Our trust may rest on a deceitful foundation. Our staff may break and pierce our hand. But we always know that the character of God is unassailable. He has an assured ground of confidence who trusts in the Name of the Lord, whose repose is in the Divine character. Absolute goodness, perfect wisdom, infinite love,—these form the warrant of faith.
III. It is right and wise, therefore, THAT FAITH BE DECLARED. Let him who has learnt where the soul may find refuge and help declare it to others. Let him glorify God by his feeble tribute. It is his best, if his lowliest, offering. How great an indignity we feel if any one disputes our veracity! But he who confides in our word and character, even in times when both are aspersed, pays to us the highest tribute of friendship and of faith. So let us bring our humble offerings of trust, of thankfulness, and love—our spiritual gold, frankincense, and myrrh—and lay them at the feet of the everlasting King. Though be lay the heaviest burdens upon me, I will not doubt his goodness; though he treat me as a dog, yet will I cleave to him. "Though he slay me, yet will I trust in him."
IV. Such a faith is SURE TO RE REWARDED.
1. It has its reward in the peace of mind which it brings. "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee." The driven sparrow finds its house, and the swallow its nest. The dove returns to the ark. When there is no rest for the wounded spirit, it turns and finds its rest in God. Here it hides and waits in an assured hope. Job was brought to the very earth; but the Lord, who seemed to be slaying him, raised him up and gave him an abundant reward.
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