Job 23:10 Kommentar

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.

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, Psa 18:21.

But He Himself knoweth the way that I take. And He shall try me like gold which passeth through the fire. LITERAL INTERPRETATION As if he said in plain terms, 'I for mine own part both search myself strictly, and am not able to know myself thoroughly; yet He, Whom I have not power to see, seeth most minutely all the things that I do.' Gold in the furnace is advanced to the brightness of its nature, whilst it loses the dross. And so like 'gold that passeth through the fire' the souls of the righteous are tried, which by the burning of tribulation through and through, both have their defects removed, and their good points increased. Nor was it of pride that the holy man likened himself as set in tribulation to gold, in that he who, by the voice of God, was pronounced righteous before the stroke, was not for this reason permitted to be tried that bad qualities might be cleared off, but that excellences might be heightened; but gold is purified by fire; less then than he was did he think of his own self, in that, being delivered over to suffer tribulation, he believed that he was being purified, whereas he had not any thing in him to be purified. Now it is necessary for us to know, that though the mind of the righteous entertains humble thoughts touching itself, yet the several things that they do, they see to be as right as they are, while they never presume on the rightness of them.

Although he is hidden to me in this way, the things which act about me are not hidden from me, and so he continues, "But he knows my way," the whole course of my life. Job seems to say this against what Eliphaz had said before about the person of evil men as if he had attributed this position to Job, "The clouds are his hiding place and he does not see ours." (22:14) Since someone could object that, "If he knows your way, then, he punished you because of your sins," he answers, "and he will prove me as gold which passes through fire." Here he first clearly introduces the cause of his adversity which was brought on him so that from it he might appear proven before men. Just as gold is proven which can sustain fire; and just as gold does not become true gold because of the proof of fire, but its truth is clearly shown to men, so Job has been proved by adversity, not that his virtue might be manifested in the presence of God, but that it might be clearly shown to men. Moreover he says, "he will prove," about the future, as if to show that he is even ready for future testing because of his patience.

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.

But he knoweth the way that I take - He approves of my conduct; my ways please him. He tries me: but, like gold, I shall lose nothing in the fire; I shall come forth more pure and luminous. If that which is reputed to be gold is exposed to the action of a strong fire, if it be genuine, it will lose nothing of its quality, nor of its weight. If it went into the fire gold, it will come out gold; the strongest fire will neither alter nor destroy it. So Job: he went into this furnace of affliction an innocent, righteous man; he came out the same. His character lost nothing of its value, nothing of its lustre.

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.

But--correcting himself for the wish that his cause should be known before God. The omniscient One already knoweth the way in me (my inward principles: His outward way or course of acts is mentioned in Job 23:11. So in me, Job 4:21); though for some inscrutable cause He as yet hides Himself (Job 23:8-9). when--let Him only but try my cause, I shall, &c.

10 For He knoweth the way that is with me: If He should prove me, I should come forth as gold. 11 My foot held firm to His steps; His way I kept, and turned not aside. 12 The command of His lips - I departed not from it; More than my own determination I kept the words of His mouth. 13 Yet He remaineth by one thing, and who can turn Him? And He accomplisheth what His soul desireth. That which is not merely outwardly, but inwardly with (אם) any one, is that which he thinks and knows (his consciousness), Job 9:35; Job 15:9, or his willing and acting, Job 10:13; Job 27:11 : he is conscious of it, he intends to do it; here, Job 23:10, עם is intended in the former sense, in Job 23:14 in the latter. The "way with me" is that which his conscience (συνείδησις) approves (συμμαρτυρεῖ); comp. Psychol. S. 134. This is known to God, so that he who is now set down as a criminal would come forth as tried gold, in the event of God allowing him to appear before Him, and subjecting him to judicial trial. בּחנני is the praet. hypotheticum so often mentioned, which is based upon the paratactic character of the Hebrew style, as Gen 44:22; Rut 2:9; Zac 13:6; Ges. 155, 4, a. His foot has held firmly (Note: On אחז, Carey correctly observes, and it explains the form of the expression: The oriental foot has a power of grasp and tenacity, because not shackled with shoes from early childhood, of which we can form but little idea.) to the steps of God (אשׁוּר, together with אשּׁוּר, Job 31:7, from אשׁר Piel, to go on), so that he was always close behind Him as his predecessor (אחז( ro synon. תּמך, Psa 17:5; Pro 5:5). He guarded, i.e., observed His way, and turned not aside (אט fut. apoc. Hiph. in the intransitive sense of deflectere, as e.g., Psa 125:5). In Job 23:12, מצות שׂפתיו precedes as cas. absolutus (as respects the command of His lips); and what is said in this respect follows with Waw apod. (= Arab. f) without the retrospective pronoun ממּנּה (which is omitted for poetic brevity). On this prominence of a separate notion after the manner of an antecedent. The Hiph. המישׁ, like הטּה, Job 23:11, and הלּיז, Pro 4:21, is not causative, but simply active in signification. In Job 23:12 the question arises, whether צפן מן is one expression, as in Job 17:4, in the sense of "hiding from another," or whether מן is comparative. In the former sense Hirz. explains: I removed the divine will from the possible ascendancy of my own. But since צפן is familiar to the poet in the sense of preserving and laying by (צפוּנים( y, treasures, Job 20:26), it is more natural to explain, according to Psa 119:11 : I kept the words (commands) of Thy mouth, i.e., esteemed them high and precious, more than my statute, i.e., more than what my own will prescribed for me. (Note: Wetzstein arranges the significations of צפן as follows: - 1. (Beduin) intr. fut. i, to contain one's self, to keep still (hence in Hebr. to lie in wait), to be rapt in thought; conjug. II. c. acc. pers. to make any one thoughtful, irresolute. 2. (Hebr.) trans. fut. o, to keep anything to one's self, to hold back, to keep to one's self; Niph. to be held back, i.e., either concealed or reserved for future use. Thus we see how, on the one hand, צפן is related to טמן, e.g., Job 20:26 (Arab. itmaanna, to be still); and, on the other, can interchange with צפה in the signification designare (comp. Job 15:22 with Job 15:20; Job 21:19), and to spy, lie in wait (comp. Psa 10:8; Psa 56:7; Pro 1:11, Pro 1:18, with Psa 37:32).) The meaning is substantially the same; the lxx, which translates ἐν δὲ κόλπῳ μου (בּחקי), which Olsh. considers to be "perhaps correct," destroys the significance of the confession. Hirz. rightly refers to the "law in the members," Rom 7:23 : חקּי is the expression Job uses for the law of the sinful nature which strives against the law of God, the wilful impulse of selfishness and evil passion, the law which the apostle describes as ἕτερος νόμος, in distinction from the νόμος τοῦ Θεοῦ (Psychol. S. 379). Job's conscience can give him this testimony, but He, the God who so studiously avoids him, remains in one mind, viz., to treat him as a criminal; and who can turn Him from His purpose? (the same question as Job 9:12; Job 11:10); His soul wills it (stat pro ratione voluntas), and He accomplishes it. Most expositors explain permanet in uno in this sense; the Beth is the usual ב with verbs of entering upon and persisting in anything. Others, however, take the ב as Beth essentiae: He remains one and the same, viz., in His conduct towards me (Umbr., Vaih.), or: He is one, is alone, viz., in absolute majesty (Targ. Jer.; Schult., Ew., Hlgst., Schlottm.), which is admissible, since this Beth occurs not only in the complements of a sentence (Psa 39:7, like a shadow; Isa 48:10, after the manner of silver; Psa 55:19, in great number; Psa 35:2, as my help), but also with the predicate of a simple sentence, be it verbal (Job 24:13; Pro 3:26) or substantival (Exo 18:4; Psa 118:7). The same construction is found also in Arabic, where, however, it is more frequent in simple negative clauses than in affirmative (vid., Psalter, i. 272). The assertion: He is one (as in the primary monotheistic confession, Deu 6:4), is, however, an expression for the absoluteness of God, which is not suited to this connection; and if הוא באחד is intended to be understood of the unchangeable uniformity of His purpose concerning Job, the explanation: versatur (perstat) in uno, Arab. hua fi wâhidin, is not only equally, but more natural, and we therefore prefer it. Here again God appears to Job to be his enemy. His confidence towards God is again overrun by all kinds of evil, suspicious thoughts. He seems to him to be a God of absolute caprice, who punishes where there is no ground for punishment. There is indeed a phrase of the abiding fact which he considers superior to God and himself, both being conceived of as contending parties; and this phase God avoids, He will not hear it. Into this vortex of thoughts, as terrible as they are puerile, Job is hurried forward by the persuasion that his affliction is a decree of divine justice. The friends have greatly confirmed him in this persuasion; so that his consciousness of innocence, and the idea of God as inflicting punishment, are become widely opposite extremes, between which his faith is hardly able to maintain itself. It is not his affliction in itself, but this persuasion, which precipitates him into such a depth of conflict, as the following strophe shows.