Job 11:19 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.

Also thou shall lie down, and none shall make thee afraid,.... Either lie down on his bed, as before, or by his flocks, and where they lie down, and none should disturb him or them; not thieves and robbers, such as the Chaldeans and Sabeans had been to him, nor lions, bears, and wolves; yea, many shall make suit unto thee; make their supplications, present their requests and petitions for relief under necessitous circumstances, or for protection from the injuries and insults of others; as the poor and needy, the widow and fatherless, had done to him in times past, when in his prosperity, and when he was a friend unto them, and the father of them; see Pro 19:6; or, "the great ones (z) shall make suit to thee"; to have his favour and friendship, his counsel and advice, his company and conversation; he should be applied unto and courted by men of all sorts, which would be no small honour to him; see Psa 45:12. (z) "magnates", Vatablus, Bolducius.

Also thou shalt lie down, and there shall be none to make thee afraid. Whosoever seeks present glory doubtless dreads contempt. He, who is ever agape after gain, is ever surely in fear of loss. For that object, the receiving of which is medicine to him, the loss thereof is his wounding, and as he is rivetted under fetters to things mutable and destined to perish, so he lies grovelling beneath, far apart from the stronghold of security. But, on the other hand, whoever is rooted in the desire of eternity alone, is neither uplifted by good fortune nor shaken by adverse fortune; whilst he has nought in the world which he desires, there is nought which he dreads from the world. For it is hence that Solomon saith, It shall not grieve the just whatsoever shall happen unto him. Hence he says again, The righteous as a bold lion shall be without alarm. Therefore it is rightly said here; Also thou shalt lie down, and none shall make thee afraid, in that everyone the more completely casts away from himself the fear that cometh from the world, the more thoroughly he overcomes in himself the lust of the world. Did not Paul lie down and rest in heart without fear, when he said, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. The force of which same love is commended by the true voice of the Holy Church, where it is said in the Song of songs, For love is strong as death. For love is compared to the force of death, in that that soul which it has once taken possession of, it wholly kills to the delightfulness of the world, and sets it up the stronger in authority, that it renders it indifferent towards objects of terror.

And so he then says, "You will rest and there will be no one to frighten you." In another way, the dead live in the memories of men because of the good deeds which they did while they were alive for which their life would be desirable. Addressing this he then says, "many intercede in longing for your face," that is, very many will earnestly desire your presence or show reverence for your tomb, remembering your good deeds.

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.

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).

(Psa 4:8; Pro 3:24; Isa 14:30); oriental images of prosperity. make suit--literally, "stroke thy face," "caress thee" (Pro 19:6).