Job 11:17 Komentář

Poor Job's wound's were yet bleeding, his sore still runs and ceases not, but none of his friends bring him any oil, any balm; Zophar, the third, pours into them as much vinegar as the two former had done. I. He exhibits a very high charge against Job, as proud and false in justifying himself (Job 11:1-4). II. He appeals to God for his conviction, and begs that God would take him to task (Job 11:5) and that Job might be made sensible, 1. Of God's unerring wisdom and his inviolable justice (Job 11:6). 2. Of his unsearchable perfections (Job 11:7-9). 3. Of his incontestable sovereignty and uncontrollable power (Job 11:10). 4. Of the cognizance he takes of the children of men (Job 11:11, Job 11:12). III. He assures him that, upon his repentance and reformation (Job 11:13, Job 11:14), God would restore him to his former prosperity and safety (Job 11:15-19); but that, if he were wicked it was in vain to expect it (Job 11:20).

INTRODUCTION TO JOB 11 In this chapter Zophar the Naamathite, Job's third friend, attacks him, and the with great acrimony and severity, and with much indecency; he charges him not only with loquacity, and vain babbling, but with lying, and with scoffing at God, and good men, Job 11:1; which he attempts to support by some things Job had said, misrepresented by him, Job 11:4; and wishes that God would take him in hand, and convince him of the wisdom of the divine proceedings with him, and of his lenity and mercy to him, Job 11:5; and then discourses of the unsearchableness of God in his counsels, and conduct; of his sovereignty, and of his power, and of the vanity and folly of men, Job 11:7; and as his friends before him, having insinuated that Job was guilty of some heinous sin, or sins, and especially of hypocrisy, advises him to repentance and reformation, and then it would be well with him; and he should enjoy much comfort, peace, and safety, even to old age, Job 11:13; and concludes it should go ill with the wicked man and the hypocrite, such as he suggests Job was, Job 11:20.

And thine age shall be clearer than the noonday,.... That is, the remainder of his days; the latter part of his life, which was yet to come, should be no more attended with the darkness of adversity; but the light of prosperity should shine upon him, and exceed the light of the sun at noonday: the phrase is expressive of the wonderful change there should be in his state and circumstances; see Isa 58:10; thou shall shine forth; like the rising sun, or as when it breaks forth out of a cloud; in a temporal sense, it may be understood of his enjoying health, wealth, and friends, the candle of the Lord shining upon him, as in days past; and in a spiritual sense, of his being favoured with the light of God's countenance, the Sun of righteousness rising upon him, with healing in his wings; the graces of the Spirit being brightened, and in lively exercise, and a large share of spiritual light and knowledge being given: the word used has a contrary sense, and signifies darkness and obscurity, and may be rendered "although thou art", or hast been, or mayest "be dark" (x); under dark and afflictive providences, as he had been, and still was and in darkness of soul, under the hidings of God's face: yet thou shall be as the morning; whose light breaks forth suddenly, and makes everything gay and cheerful; especially a morning without clouds, when it is bright and clear, and is increasing more and more: by this metaphor is signified, that Job would at once emerge out of his darkness, afflictions, and trouble, and have abundance of joy and comfort, which would be increasing in every sense; see Pro 4:18. (x) "tenebresces", Montanus, Drusius, Mercerus; to the same sense, Tigurine version, Cocceius, Schmidt, Schultens; so Ben Melech.

And the noonday splendour shall rise to thee at eventide. For 'the noonday splendour at eventide' is the renewing of virtue in the season of temptation, that the soul should be reinvigorated by the sudden heat of charity, which but now was full of fear, that the light of grace had sunk to it.

But since Job had proposed above two arguments against the promise of prosperity in this life: the devastation of his own body when he said, "Decay clothes my flesh," (7:5) and the passing of the days of his life when he said, "My days have passed more quickly and so on." (7:6) So he answers both objections saying, "The radiance of noon will come to you in the evening," as if to say: Although it seems to you that your days have passed away and your life is over almost like the twilight, such great prosperity can still come to you that it will almost lead you back to the joy of your youth. For as old age is understood by twilight, so youth is understood by noon. Now he calls the clarity of earthly prosperity radiance. He then says, against what Job had said about the consumption of his own body, "although you thought that you have been used up," because of the weakness which you have suffered, "you will arise like the Lucifer," because your body will return to its youthful beauty.

Give alms to all, Ecc 11:1-4. The works of God unknown to man, Ecc 11:5. Diligence necessary, Ecc 11:6. Prosperity frequently succeeded by adversity, Ecc 11:7, Ecc 11:8. There will be a day of judgment, Ecc 11:9, Ecc 11:10.

Thine age shall be clearer than the noonday - The rest of thy life shall be unclouded prosperity. Thou shalt shine forth - Thou shalt be in this unclouded state, as the sun in the firmament of heaven, giving light and heat to all around thee. Thou shalt be as the morning - Thus the sun of thy prosperity shall arise, and shine more and more unto the perfect day. This is the image which the sacred writer employs, and it is correct and elegant.

FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).

age--days of life. the noon-day--namely, of thy former prosperity; which, in the poet's image, had gone on increasing, until it reached its height, as the sun rises higher and higher until it reaches the meridian (Pro 4:18). shine forth--rather, "though now in darkness, thou shall be as the morning"; or, "thy darkness (if any dark shade should arise on thee, it) shall be as the morning" (only the dullness of morning twilight, not nocturnal darkness) [UMBREIT].