Job 23:12 Komentář

This chapter begins Job's reply to Eliphaz. In this reply he takes no notice of his friends, either because he saw it was to no purpose or because he liked the good counsel Eliphaz gave him in the close of his discourse so well that he would make no answer to the peevish reflections he began with; but he appeals to God, begs to have his cause heard, and doubts not but to make it good, having the testimony of his own conscience concerning his integrity. Here seems to be a struggle between flesh and spirit, fear and faith, throughout this chapter. I. He complains of his calamitous condition, and especially of God's withdrawings from him, so that he could not get his appeal heard (Job 23:2-5), nor discern the meaning of God's dealings with him (Job 23:8, Job 23:9), nor gain any hope of relief (Job 23:13, Job 23:14). This made deep impressions of trouble and terror upon him (Job 23:15-17). But, II. In the midst of these complaints he comforts himself with the assurance of God's clemency (Job 23:6, Job 23:7), and his own integrity, which God himself was a witness to (Job 23:10-12). Thus was the light of his day like that spoken of, Zac 14:6, Zac 14:7, neither perfectly clear nor perfectly dark, but "at evening time it was light."

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.

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 commentator (c), 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" (d); 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", Deu 6:4; for though there are three Persons in the Godhead, Father, Son, and Holy Ghost, "these three are one God", Jo1 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 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 Isa 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 Psa 115:3. (c) Sophorno. (d) "sed si ipse contra unum agit", Junius & Tremellius; so Piscator, Cocceius.

Neither have I gone back from the commandments of His lips. I have hid the words of His mouth in my breast. As servants that serve well are ever intent upon their masters' countenances, that the things they may bid they may hear readily, and strive to fulfil; so the minds of the righteous in their bent are upon Almighty God, and in His Scripture they as it were fix their eyes on His face, that whereas God delivers therein all that He wills, they may not be at variance with His will, in proportion as they learn that will in His revelation. Whence it happens, that His words do not pass superfluously through their ears, but that these words they fix in their hearts. Hence it is here added; I have hid the words of His mouth in my breast. For we 'hide the words of His mouth in the bosom of our heart,' when we hear His commandments not in a passing way, but to fulfil them in practice. Hence it is that of the Virgin Mother herself it is written, But Mary kept all these things, and pondered them in her heart. Which same words even when they come forth to the practising lie hidden in the recesses of the heart, if through that which is done without, the mind of the doer be not lifted up within. For when the word conceived is carried on to the deed, if human praise is aimed at herein, the word of God assuredly is not 'hidden in the bosom of the mind.' But I would know, O blessed man, wherefore thou examinest thyself with so much earnestness, wherefore thou takest thyself to task with so much anxiety?

The second rule of human life is the exterior law transmitted by divine inspiration, against which a man sins in two ways: in one way by contempt, and against this he says, "I have not departed from the commandments of his lips." For some precepts had been divinely given to Noah and perhaps to some other holy men on whose lips God spoke. Second, someone sins against the law of God through ignorance or forgetfulness, and against this he says, "and in my bosom," in the hidden part of the heart, "I have hidden the words of his mouth," according to Psalm 118, "In my heart I hid your words to not sin against you." (v.11)

Sobriety in eating and drinking, especially at the tables of the great. Have no fellowship with the covetous. Remove not the ancient landmark. Children should receive due correction. Avoid the company of wine-bibbers. Obedience to parents. Avoid lewd connections. The effect of an unfeeling conscience.

The commandment of his lips - The written law that proceeded from his own mouth. I have esteemed the words of his mouth - Mr. Good has given a better version of the original: In my bosom have I stored up the words of his mouth. The Asiatics carry every thing precious or valuable in their bosom, their handkerchiefs, jewels, purses, etc. Job, therefore, intimates that the words of God's mouth were to him a most precious treasure.

JOB'S ANSWER. (Job 23:1-17) to-day--implying, perhaps, that the debate was carried on through more days than one (see Introduction). bitter-- (Job 7:11; Job 10:1). my stroke--the hand of God on me (Margin, Job 19:21; Psa 32:4). heavier than--is so heavy that I cannot relieve myself adequately by groaning.

esteemed--rather, "laid up," namely, as a treasure found (Mat 13:44; Psa 119:11); alluding to the words of Eliphaz (Job 22:22). There was no need to tell me so; I have done so already (Jer 15:16). necessary--"Appointed portion" (of food; as in Pro 30:8). UMBREIT and MAURER translate, "More than my law," my own will, in antithesis to "the words of His mouth" (Joh 6:38). Probably under the general term, "what is appointed to me" (the same Hebrew is in Job 23:14), all that ministers to the appetites of the body and carnal will is included.