Job 23:3 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.

I would order my cause before him,.... Either, as a praying person, direct his prayer to him, and set it in order before him, see Psa 5:3; or else as pleading in his own defence, and in justification of himself; not of his person before God, setting his works of righteousness in order before him, and pleading his justification on the foot of them; for, by these no flesh living can be justified before God; but of his cause, for, as a man may vindicate his cause before men, and clear himself from aspersions cast upon him, as Samuel did, Sa1 12:5; so he may before God, with respect to the charges he is falsely loaded with, and may appeal to him for justice, and desire he would stir up himself, and awake to his judgment, even to his cause, and plead it against those that strive with him, as David did, Psa 35:1; and fill my mouth with arguments; either in prayer, as a good man may; not with such as are taken from his goodness and righteousness, but from the person, office, grace, blood, righteousness, and sacrifice of Christ, and from the declarations of God's grace, and the promises of his word; or else as in a court of judicature, bringing forth his strong reasons, and giving proofs of his innocence, such as would be demonstrative, even convincing to all that should hear, and be not only proofs for him, and in his favour, but reproofs also, as the word (c) signifies, to those that contended with him. (c) "increpationibus", V. L. and so Montanus, Beza, Mercerus, Drusius, Schultens.

O that one would grant me that I might know and find Him, that I might come even to His seat! An elect person if he did not know God, assuredly would not love Him. But it is one thing to 'know' by faith, and another to know by His own Form, one thing to find by trustfulness, another to find Him by contemplation. In consequence whereof it is brought to pass that Him Whom they know by faith, all of the Elect long to see by His own Form as well. With the love of Whom they burn and glow because the honey of His sweetness they already taste of in the mere certainty of their faith. Which that person in the country of the Gerasenes cured of the devils well represents, who wishes to depart with Jesus; but by the Master of health it is, told him, Return to thine own house, and shew what great things God hath done unto thee. For on him that loves delay is still imposed, that by the longing of love delayed the title to rewarding may be heightened. And so to us Almighty God is made sweet in miracles, and yet in His own loftiness remains hidden from our eyes, that both by shewing something of Himself, He may by secret inspiration set us on fire in the love of Him, and yet by hiding the gloriousness of His Majesty may increase the force of that love of Him by the heat of longing desire. For except the holy man sought to see This Being in His Majesty, surely he would not bring in the words, that I might come even to His seat? For what is the 'seat' of God but those angelical Spirits, who as Scripture testifies are called 'Thrones?' He then that desires to 'come to the seat of God,' what else does he long for but to be among the Angelic spirits, that no failing moments of the periods of time he henceforth be liable to, but rise up to abiding glory in the contemplation of eternity. LITERAL AND ALLEGORICAL INTERPRETATION Which words nevertheless are likewise appropriate to the righteous whilst placed in this life. For when they see any thing done against their wish and desire, they have recourse to the hidden judgments of God, that therein they may read that that is not irregularly ordered within, which seems to pass irregularly without. For when they behold with the eyes of faith the Creator of all things, ruling over the Angelical Spirits, then they 'come to His seat.' And whereas they observe that He, Who rules the Angels in a wonderful manner, does not dispose of man in any way contrary to justice, then indeed the principles of cases they see to be as just as they are, whilst the cases themselves externally seem to be unjust. And whereas they do this with humility, they often lay blame to themselves in their will, and their own wishes they sometimes judge in themselves, whilst they ponder that those things are better which the Creator appoints.

First, then, he begins to answer the reproach that he was punished for his own malice. Now Job recognized that he had been punished by divine judgment and so he has already said, "God confines me with the wicked," (16:12) and therefore to search for the reason why he has been punished is to investigate the reason of divine judgment, which certainly no one can know but God alone. From this it is clear that Eliphaz had presumptuously asserted that Job had been punished because of malice. So he does not want to argue about this with Eliphaz, but turns the debate to God who alone knows the reason for his judgment. Now, Job could reckon that he was oppressed by divine judgment, if he had been punished for very great malice. Those who have been burdened by some judge usually approach the judge first. They cannot do this unless they find his bench and they cannot do this unless they know him beforehand. For no one can find something which he is seeking if he is altogether ignorant of it. Thus he says, "Who will grant me the ability to know him, find him, and approach his throne?" For he knew that God exceeded his knowledge, and so he could not find the road perfectly by himself to arrive at God's throne which is the full knowledge of his judgment.

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.

O that I knew where I might find him! - This and the following verse may be read thus: "Who will give me the knowledge of God, that I may find him out? I would come to his establishment; (the place or way in which he has promised to communicate himself); I would exhibit, in detail, my judgment (the cause I wish to be tried) before his face; and my mouth would I fill with convincing or decisive arguments;" arguments drawn from his common method of saving sinners, which I should prove applied fully to my case. Hence the confidence with which he speaks, Job 23:6.

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.

The same wish as in Job 13:3 (compare Heb 10:19-22). Seat--The idea in the Hebrew is a well-prepared throne (Psa 9:7).