Hiob 13:12 Kommentar

Job here comes to make application of what he had said in the foregoing chapter; and now we have him not in so good a temper as he was in then: for, I. He is very bold with his friends, comparing himself with them, notwithstanding the mortifications he was under (Job 13:1, Job 13:2). Condemning them for their falsehood, their forwardness to judge, their partiality and deceitfulness under colour of pleading God's cause (Job 13:4-8), and threatening them with the judgments of God for their so doing (Job 13:9-12), desiring them to be silent (Job 13:5, Job 13:13, Job 13:17), and turning from them to God (Job 13:3). II. He is very bold with his God. 1. In some expressions his faith is very bold, yet that is not more bold than welcome (Job 13:15, Job 13:16, Job 13:18) But, 2. In other expressions his passion is rather too bold in expostulations with God concerning the deplorable condition he was in (Job 13:14, Job 13:19, etc.), complaining of the confusion he was in (Job 13:20-22), and the loss he was at to find out the sin that provoked God thus to afflict him, and in short of the rigour of God's proceedings against him (Job 13:23-28).

INTRODUCTION TO JOB 13 Job begins this chapter by observing the extensiveness of his knowledge, as appeared from his preceding discourse, by which it was evident he was not less knowing than his friends, Job 13:1; and therefore would have nothing to do with them as judges in his cause, but would appeal to God, and debate the matter before him, and leave it to his decision, since he could expect no good from them, Job 13:3; and all the favour he entreats of them is, that they would for the future be no longer speakers, but hearers, Job 13:5; he expostulates with them about their wicked and deceitful way of pleading for God, and against him, Job 13:7; and in order to strike an awe upon them, suggests to them, that they were liable to the divine scrutiny; that God was not to be mocked by them, that he would surely reprove them for their respect of persons, and desires them to consider his dreadful majesty, and what frail creatures they were, Job 13:9; then he expresses his confidence in God, that he should be saved by him, notwithstanding the afflictive circumstances he was in, Job 13:14; and doubted not he should be able so to plead his cause, as that he should be justified, if God would but withdraw his hand, and take off his dread from him, Job 13:18; he desires to know what his sins were, that he should hide his face from him, and treat him with so much severity, who was but a poor, weak, feeble creature, Job 13:24; and concludes with a complaint of the bitterness and sharpness of his afflictions, with which he was consumed, Job 13:26.

Your remembrances are like unto ashes,.... Either of things they put Job in remembrance of, the mementos which they had suggested to him; see Job 4:7; or the things which they had brought forth out of their memories, the instances they had given of what had been in the world, the arguments, objections, and reasonings, they had made use of in this controversy; their "memorable sentences" (e), as some render it, were of no more moment and importance than ashes, and easily blown away like them; or whatsoever was memorable in them, or they thought would perpetuate their memory hereafter, as their houses and lands, and towns and cities, called by their names, these memorials should perish, Psa 49:11; or their wealth and riches, their honour and glory, their learning, wisdom, and knowledge, all should fade, and come to nothing; the memory of the just indeed is blessed, the righteous are had in everlasting remembrance, because of their everlasting righteousness; but as anything else, that may be thought to be a remembrance of man, it is but as ashes, of little worth, gone, and often trampled upon; and men should remember that they are but dust and ashes, as Aben Ezra (f) observes, even in their best estate, in comparison of the excellency of God, before spoken of; and as Abraham confessed in the presence of God, Gen 18:27; your bodies to bodies of clay; that is, are like to bodies of clay, to such as are made of clay after the similitude of human bodies; and such are the bodies of men themselves, they are of the earth, earthly, they are houses of clay, which have their foundation in the dust; earthen vessels, and earthly houses of this tabernacle, poor, mean, frail, brittle things, are crushed before the moth, and much more before the Almighty; the word is by some rendered "eminencies", the most eminent men; what is most eminent in them are like to "eminences of clay" (g), or heaps of dirt: some interpret this, as the former expression, of their words, reasonings, arguments, and objections; which though great swelling words, were vain and empty, mere bubbles, and though reckoned strong reasonings, unanswerable arguments, and objections, had no strength in them, but were to be easily thrown down like hillocks of clay; and though thought to be like shields, or high and strong fortresses, as some (h) take the word to signify, yet are but clayey ones. (e) "sententiae vestrae memorabiles", Schultens. (f) So the Tigurine version, "meminisse oportebat vos similea esse cineri". (g) "eminentiae vestrae, eminentiae luteae", Beza; so Bolducius. (h) So Cocceius, Beza.

Your remembrances are like unto ashes. All that are confounded to this present state of being by an earthly temper of mind, mean, by all that they do, to leave the remembrance of themselves to the world. Some in the toils of war, some in the towering walls of edifices, some in eloquent books of this world's lore, they are eagerly toiling and striving and building up for themselves a name of remembrance. But whereas life itself runs on to an end with speed, what is there in it that will stand stedfast, when even its very self by nature running rapidly speeds away. For a breath of air seizes the ashes, as it is written; The ungodly are not so, but are like the chaff, which the wind scattereth away from the face of the earth. And so the remembrance of fools is rightly compared to 'ashes,' in that it is placed there, where it is liable to be carried away by a breath of air. For howsoever a man may toil to achieve the glory of his name, he has placed his 'remembrance like ashes,' in that the wind of mortality hurries it away in a moment. Contrary to which it is written of the just man, The righteous shall be had in everlasting remembrance. For by the very circumstance, that he imprints his deeds upon the eyes of God alone, he sets firm the name of his remembrance in the eternal world. It goes on; And your necks shall be brought down to the mire. As the sight is used to be denoted by the eye, so is pride by the 'neck.' Thus 'the neck is brought down to the mire,' when every proud man is humbled in death, and the flesh that was lifted up rots in corruption. For let us contemplate how and like what the carcases of the rich lie in their graves, what that form of death is in the lifeless flesh, what the rottenness of corruption. And surely these were the very persons who were lifted up with honours, swollen with the things gotten by them, who looked down upon others, and exulted to stand as it were alone. Yet, while they never considered whereunto they were going, they knew nothing at all what they were. But 'the neck is brought down to the mire,' in that they lie neglected in rottenness, who swelled high in emptiness. 'The neck is brought down to the mire,' because what the might of flesh is good for, the rottenness of corruption evidences.

The author seems to say that Job’s friends will abstain from pronouncing reproaches, because of the fear of God and the terror that he inspires.

Because they had vainly promised Job that even after death he would live in the memory of men (11:18), in his turn he promises the contrary to them as though mocking them, saying, "Your memory will be like ashes." For as ashes after the consumption of wood remain a short time, so the reputation of man passes away quickly after death. Hence, it is vain to expect fame after death. They also had promised him immutability and reverence for his tomb after death, (11:19) but this also he accounts as leading to nothing and he promises the contrary to them saying, "your necks will be cast down in the mud." By their necks he means their power and dignity which he says will be thrown down "in the mud" i.e., to a weak and contemptible thing.

Various moral sentences; the wise child; continence of speech; of the poor rich man and the rich poor man; ill-gotten wealth; delay of what is hoped for; the bad consequences of refusing instruction; providing for one's children; the necessity of correcting them, etc.

Your remembrances are like unto ashes - Your memorable sayings are proverbs of dust. This is properly the meaning of the original: זכרניכם משלי אפר zichroneycem mishley epher. This he speaks in reference to the ancient and reputedly wise sayings which they had so copiously quoted against him. Your bodies to bodies of clay - This clause is variously translated: Your swelling heaps are swelling heaps of mire. That is, Your high-flown speeches are dark, involved, and incoherent; they are all sound, no sense; great swelling words, either of difficult or no meaning, or of no point as applicable to my case.

JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28) all this--as to the dealings of Providence (Job 12:3).

remembrances--"proverbial maxims," so called because well remembered. like unto ashes--or, "parables of ashes"; the image of lightness and nothingness (Isa 44:20). bodies--rather, "entrenchments"; those of clay, as opposed to those of stone, are easy to be destroyed; so the proverbs, behind which they entrench themselves, will not shelter them when God shall appear to reprove them for their injustice to Job.

12 Your memorable words are proverbs of dust, Your strongholds are become strongholds of clay! 13 Leave me in peace, and I will speak, And let what will come on me. 14 Wherefore should I bear my flesh in my teeth? I take my soul in my hands. 15 Behold, He slayeth me-I wait for Him: I will only prove my way before Him. 16 Even this would by my salvation, That a hypocrite dare not appear before Him. The words by which they exhort and warn him are called זכרנים, not because they recall the experience and teaching of the ancients (Hirz.), but as sayings to which attention and thought should be given, with the tone of זכר־נא, Job 4:7 (Hahn); as ספר זכרון, Mal 3:16, the book of remembrance; and ספר זכרנות, Est 6:1, the book of memorabilia or memoranda. These their loci communes are proverbs of ashes, i.e., proverbs which in respect to the present case, say nothing, passing away like ashes (אפר = vanity, Isa 44:20). While Job 13:12 says what their speeches, with the weighty nota bene, are, Job 13:12 says what their גּבּים become; for ל always denotes a κίνησις = γένεσις, and is never the exponent of the predicate in a simple clause. (Note: The Jewish expositors compare Ch1 3:2 on לגבי, but the ל there in לאבשׁלום is a clerical error (comp. Sa2 3:3). Reiske conjectures רגבי (lumps of clay), one of the best among his most venturesome conjectures.) Like the Arabic dahr, גּב signifies a boss, back, then protection, bulwark, rampart: their arguments or proofs are called גבים (עצּמות, Isa 41:21; comp. ὀχυρώματα, Co2 10:4); these ramparts which they throw up become as ramparts of clay, will be shown to be such by their being soon broken through and falling in. Their reasons will not stand before God, but, like clay that will not hold together, fall to pieces. Job 13:13 Be silent therefore from me, he says to them, i.e., stand away from me and leave me in peace (opp. החרישׁ אל, Isa 41:1): then will I speak, or: in order that I may speak (the cohortative usual in apod. imper.) - he, and he alone, will defend (i.e., against God) his cause, which they have so uncharitably abandoned in spite of their better knowledge and conscience, let thereby happen (עבר, similar to Deu 24:5) to him מה, whatever may happen (מה שׁיעבר); or more simply: whatever it may be, quidquid est, as Sa2 18:22 ויהי מה, let happen whatever may happen; or more simply: whatever it may be, like מה דּבר quodcunque, Num 23:3; מי occurs also in a similar sense, thus placed last (Ewald, 104, d). Job 13:14 Wherefore should he carry away his flesh in his teeth, i.e., be intent upon the maintenance of his life, as a wild beast upon the preservation of its prey, by holding it between its teeth (mordicus tenet) and carrying it away? This is a proverbial phrase which does not occur elsewhere; for Jer 38:2 (thy life shall become as spoil, לשׁלל, to thee) is only similar in outward appearance. It may be asked whether Job 13:14 continues the question begun with על־מה (vid., on Isa 1:5): and wherefore should I take my soul in my hands, i.e., carefully protect it as a valuable possession? (Eichh., Umbr., Vaih.). But apart from Psa 119:109 (my soul is continually in my hand), - where it may be asked, whether the soul is not there regarded as treasure (according to the current religious phrase: to carry his soul in his hand = to work out the blessedness of his soul with fear and trembling), - בכפּיו נפשׁו שׂים signifies everywhere else (Jdg 12:3; Sa1 19:5; Sa1 28:21) as much as to risk one's life without fear of death, properly speaking: to fight one's way through with one's fist, perishing so soon as the strength of one's fist is gone (Ewald); comp. the expression for the impending danger of death, Deu 28:66. If this sense, which is in accordance with the usage of the language, be adopted, it is unnecessary with Hirz., after Ewald, 352, b, to take ונפשׁי for נפשׁי גם: also, even my soul, etc., although it cannot be denied that ו, like καὶ and et, sometimes signifies: also, etiam (Isa 32:7; Ch2 27:5; Ecc 5:6, and according to the accents, Hos 8:6 also; on the contrary, Sa2 1:23; Psa 31:12, can at least by explained by the copulative meaning, and Amo 4:10 by "and indeed"). The waw joins the positive to the negative assertion contained in the question of Job 13:14 (Hahn): I will not eagerly make my flesh safe, and will take my soul in my hand, i.e., calmly and bravely expose myself to the danger of death. Thus Job 13:15 is most directly connected with what precedes. Job 13:15 This is one of eighteen passages in which the Chethib is לא and the Keri לו; Job 6:21 is another. (Note: In Frst, Concord. p. 1367, col. 1, the following passages are wanting: Sa1 2:3; Kg2 8:10; Psa 100:3; Psa 139:16; Pro 19:7; Pro 26:2; Ch1 11:20, which are to be supplied from Aurivillius, diss. p. 469, where, however, on the other hand, Sa2 19:7 is wanting. Exo 21:8 also belongs to these passages. In this last passage Mhlau proposes a transposition of the letters thus: לא ידעה (if she displease her master, so that he knows her not, does not like to make her his concubine, then he shall cause her to be redeemed, etc.). In his volume on Isaiah just published (1866), Dr. Delitzsch appends the following note on Isa 63:9 : - "There are fifteen passages in which the Keri substitutes לו for לא, vid., Masora magna on Lev 11:21 (Psalter, ii. 60). If we include Isa 49:5; Ch1 11:20; Sa1 2:16 also, there are then eighteen (comp. on Job 13:15); but the first two of these passages are very doubtful, and are therefore intentionally omitted, and in the third it is לא that is substituted for לו (Ges. Thes. 735, b). Sa2 19:7 also does not belong here, for in this passage the Keri is לוּ." - Tr.]) In the lxx, which moreover changes איחל into החל, ἄρχεσθαι, the rendering is doubtful, the Cod. Vat. Translating ἐάν με χειρώσηται, the Cod. Alex. ἐὰν μή με χειρ. The Mishna b. Sota, 27, b, refers to the passage with reference to the question whether Job had served God from love or fear, and in favour of the former appeals to Job 27:5, since here the matter is doubtful (הדבר שׁקול), as the present passage may be explained, "I hope in Him," or "I hope not." The Gemara, ib. 31, a, observes that the reading לא does not determine the sense, for Isa 63:9 is written לא, and is not necessarily to be understood as לו, but can be so understood. (Note: Vid., Geiger, Lesestcke aus der Mischnah (1845), S. 37f.) Among the ancient versions, the Targ., Syr., and Jerome (etiamsi occiderit me, in ipso sperabo) are in favour of לו. This translation of the Vulgate is followed by the French, English, Italian, and other versions. This utterance, in this interpretation, has a venerable history. The Electoress Louise Henriette von Oranien (died 1667), the authoress of the immortal hymn, "Jesus meine Zuversicht" the English translation begins, "Jesus Christ, my sure defence," chose these words, "Though the Lord should slay me, yet will I hope in Him," for the text of her funeral oration. And many in the hour of death have adopted the utterance of Job in this form as the expression of their faith and consolation. (Note: Vid., Gschel, Die Kurfrstinnen zu Brandenburg aus dem Hause Hohenzollern (1857), S. 28-32.) Among these we may mention a Jewess. The last movement of the wasted fingers of Grace Aguilar was to spell the words, "Though He slay me, yet will I trust in Him." (Note: Marie Henriquez Morales, bearbeitet von Piza (1860), X. 12.) The words, so understood, have an historic claim in their favour which we will not dispute. Even the apostles do not spurn the use of the Greek words of the Old Testament, though they do not accord with the proper connection in the original text, provided they are in accordance with sacred Scripture, and give brief and pregnant expression to a truth taught elsewhere in the Scriptures. Thus it is with this utterance, which, understood as the Vulgate understands it, is thoroughly Job-like, and in some measure the ultimate solution of the book of Job. It is also, according to its most evident meaning, an expression of perfect resignation. We admit that if it is translated: behold, He will slay me, I hope not, i.e., I await no other and happier issue, a thought is obtained that also agrees with the context. But יחל does not properly mean to hope, but to wait for; and even in Job 6:11; Job 14:14, where it stands as much without an object as here, it has no other meaning but that of waiting; and Luther is true to it when he translates: behold, He will destroy me, and I cannot expect it; it is, however, strange; and Bttch. translates: I will not wait to justify myself, which is odd. The proper meaning of יחל, praestolari, gives no suitable sense. Thus, therefore, the writer will have written or meant לו, since יחל ל is also elsewhere a familiar expression with him, Job 29:21, Job 29:23; Job 30:26. The meaning, then, which agrees both with the context and with the reality, is: behold, He will slay me, I wait for Him, i.e., I wait what He may do, even to smite with death, only I will (אך, as frequently, e.g., Psa 49:16, does not belong to the word which immediately follows, but to the whole clause) prove my ways to Him, even before His face. He fears the extreme, but is also prepared for it. Hirzel, Heiligst., Vaihinger, and others, think that Job regards his wish for the appearing of God as the certain way of death, according to the belief that no one can behold God and not die. But יקטלני has reference to a different form of idea. He fears the risk of disputing with God, and being obliged to forfeit his life; but, as לו איחל implies, he resigns himself even to the worst, he waits for Him to whom he resigns himself, whatever He may do to him; nevertheless (אך restrictive, or as frequently אכן adversative, which is the same thing here) he cannot and will not keep down the inward testimony of his innocence, he is prepared to render Him an account of the ways in which he has walked (i.e., the way of His will) - he can succumb in all respects but that of his moral guiltlessness. And in Job 13:16 he adds what will prove a triumph for him, that a godless person, or (what is suitable, and if it does not correspond to the primary idea, (Note: The verb חנף signifies in the Arabic to deviate, to go on one side (whence, e.g., ahhnaf, bandy-legged): hhanı̂f, which is derived from it, is a so-called Arab. ḍidd, ἐναντιόσημον, which may mean both one inclining to the good and true (one who is orthodox), and in this sense it is a surname of Abraham, and one inclining to evil. Beidhwi explains it by ml, inclining one's self to; the synonym, but used only in a good sense, is Arab. 'l-‛âdl, el-‛âdil.) still accords with the use of the word) a hypocrite, one who judges thus of himself in his own heart, would not so come forward to answer for himself before God (Hahn). It can be explained: that a godless person has no access to God; but the other explanation givers a truer thought. הוא is here used as neuter, like Job 15:9; Job 31:28 comp. Job 41:3, Exo 34:10. Correctly lxx, καὶ τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν. ישׁוּעה here (comp. Job 30:15) has not, however, the usual deeper meaning which it has in the prophets and in Psalms. It means here salvation, as victory in a contest for the right. Job means that he has already as good as won the contest, by so urgently desiring to defend himself before God. This excites a feeling in favour of his innocence at the onset, and secures him an acquittal.