Hiob 13:15 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.

Though he slay me, yet will I trust in him,.... There is a double reading of these words; the "Keri", or marginal reading, is "in him", which we follow; the "Cetib", or textual reading, is "not", which many follow, and render the words, "lo, he will slay me, I shall not hope"; or, "I have no hope", or "do not expect" (m) that is, any other than to be slain or die; and this agrees with various expressions of his elsewhere, that he had no hope of any long continuance of life, or of restoration to health and outward happiness again, but expected to die quickly; see Job 6:11; but I will maintain mine own ways before him; or "to his face" (n); though I die on the spot instantly, I will stand by it, and make it appear that the ways I have walked in are right, that I have behaved as a sincere upright man, a man fearing God, and eschewing evil; a character which God himself has given of me, and I have not forfeited it: "I will argue" or "prove" (o) it before him, as it may be rendered; that my life and conversation has been agreeable to my profession of him; that my ways have been according to his revealed will, and my walk as becoming the character I bear; and this I will maintain and support as long as I live; I will never depart from this sentiment, or let go my integrity to my latest breath; see Job 27:5; but the marginal reading seems best, "yet will I trust in him" (p)? verily I will, though I am under cutting and slaying providences, under sore afflictions, which may be called killing and slaying, or death itself; though there is an addition of them, one affliction upon another, and sorrow upon sorrow; though I am killed continually, all the day long, or die by inches; yea, though in the article of death itself, yet even then "will I trust" and hope: God only is the object of trust and confidence, and not a creature, or any creature enjoyment, or creature act; and great encouragement there is to trust in him, seeing in him is everlasting strength, to fulfil his promises, to help in time of need, and to save with an everlasting salvation; he is to be trusted in at all times, in times of affliction, temptation, desertion, and death itself: it may be rendered (q), "I will hope in him", since there is mercy and plenteous redemption with him, and he delights in those that hope in his mercy; his eye is upon them, and his heart is towards them: or "I will wait for him", or "expect him" (r); wait for deliverance by him, wait all the days of his appointed time, till his change come; wait for the hope of righteousness by faith, expect all needful grace from him now, and eternal glory and happiness hereafter: "but" notwithstanding his trust was alone in God for time and eternity, yet, says he, "I will maintain mine own ways before him"; that I am not an hypocrite, or have behaved as a bad man; but have acted under the influence of grace, according to his mind and will revealed. (m) "Non sperabo", Pagninus, Montanus, Vatablus. So Cocceius, Schultens, Gussetius, p. 420. (n) "ad facies ejus", Montanus, Bolducius; so Vatablus, Schultens. (o) "arguam", Pagninus, Montanus, Bolducius, Schmidt, Schultens; "probabo", Piscator. (p) "An non sperem in eum?" so some in Munster; so Junius & Tremellius, Beza, Codurcus. (q) "In eo tamen sperabo", Schmidt, Piscator, Michaelis. (r) "Ipsum expectabo", Drusius.

These words mean, “Even if he kills me, I will support myself with my hope and faith in him.” O admirable man, who, being destined to be killed, praises his killer and looks at him. Indeed Job knew that if he had taken away his life, the same one who is the Lord of Abraham, would have given it back to him. He believed that God was able to make alive those who had died.

Though He slay me, yet will I trust in Him. But I will rebuke mine own ways before Him. He also shall be my salvation. There is no room for the virtue of patience in prosperous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of the reprobate man it is written, He will praise Thee, when Thou doest well to him. Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly goods, who even without worldly goods stands the stronger. Whereas Paul the Apostle saith; For, if we would judge ourselves, we should not be judged, the Lord is found to be our 'Salvation' Then, in proportion as our sin is now rebuked by ourselves, from fear of God. Whence the Elect are used never to spare their own sins, that they may find the Judge of sin rendered propitious; and they look to find Him hereafter truly their 'Salvation,' Whom they now strictly fear as their Judge. For, he that spareth himself now in sin, is not spared hereafter in punishment. So let him say, But I will rebuke mine own ways before Him. And what use and advantage results from such rebuking, let him add, He also shall be my salvation. It goes on; For an hypocrite shall not come before Him. Whereas we know that the Judge, when He cometh, will set the sheep on His right hand, but the goats on His left, with what reason is it now said, 'that the hypocrite shall not come before Him,' when, if he be among the goats, he will appear on the left hand of the Judge? But we are to bear in mind that we come before the Lord in two ways. One, whereby taking exact account of our offences here we punish and judge ourselves before Him with weeping. For as often as we recall to our perception the power of our Creator, we as often, as it were, stand before Him.' Hence too it is well said by Elijah, the man of God, The Lord God of Israel liveth, before Whom I stand. In another way we 'come before God,' when at the last Judgment we present ourselves before His Tribunal. And thus the hypocrite in the last reckoning does come before the Judge, but because now he shuts his eyes to consider and bewail transgressions, he refuses to 'come before' the Lord. For as righteous men, when they fix their eyes on the severity of the Judge that shall come, recall their sins to remembrance, bewail the things that they have done, and judge themselves severely that they be not judged; so hypocrites, as they outwardly please the world, hence omit to look inwardly into themselves, and wholly engross themselves in the words of their neighbours, and account themselves to be holy, because they consider that they are so accounted by their fellow-creatures. And when they have dissipated their mind in the words that sound their own praises, they never recall it to the cognizance of sin, never mark wherein they offend the interior Judge, entertain no fears concerning His severity, for they believe that they have pleased Him as they have their fellow-creatures. Yet if they but brought His terribleness to mind, this very circumstance, that fixed in a wrong bias they are making themselves pleasing to their fellow-creatures, would cause them to fear the more. Therefore it is well said, For an hypocrite shall not come before Him; in that he does not set before his eyes the severity of God, so long as he is ambitious to please the eyes of men. Who, if he set himself in the presence of God in searching his own conscience, would then assuredly no longer be a hypocrite.

He then states the reason why he should neither tear his flesh through impatience nor carry his soul in his hands, saying, "Even if he should kill me, I will hope in him," saying in effect: You do not believe because of the temporal evils which I suffer that I have stopped hoping in God. For if my hope were in God only because of temporal goods, I would be driven to despair for he already said, "I have despaired." (7:16) But because my hope is in God because of spiritual goods which remain after death, even if he afflicts me unto death, the hope which I have in him will not end. However, because hope which is inordinate degenerates into presumption, he adds, "nevertheless, I will blame my own conduct in his sight," as if to say: I do not hope in him because I believe he will free me even if I will persevere in sin, but because I believe he will free me if I will renounce my sins.

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.

Though he slay me - I have no dependence but God; I trust in him alone. Should he even destroy my life by this affliction, yet will I hope that when he has tried me, I shall come forth as gold. In the common printed Hebrew text we have לא איחל lo ayachel, I will Not hope; but the Vulgate, Syriac, Arabic, and Chaldee have read לו lo, Him, instead of לא lo Not; with twenty-nine of Kennicott's and De Rossi's MSS., and the Complutensian and Antwerp Polyglots. Our translators have followed the best reading. Coverdale renders the verse thus: Lo, there is nether comforte ner hope for me, yf he wil slaye me. But I will maintain mine own ways - I am so conscious of my innocence, that I fear not to defend myself from your aspersions, even in the presence of my Maker.

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

in him--So the margin or keri, reads. But the textual reading or chetib is "not," which agrees best with the context, and other passages wherein he says he has no hope (Job 6:11; Job 7:21; Job 10:20; Job 19:10). "Though He slay me, and I dare no more hope, yet I will maintain," &c., that is, "I desire to vindicate myself before Him," as not a hypocrite [UMBREIT and NOYES].