Hiob 13:24 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.

Wherefore hidest thou thy face,.... Not from his cry, because of his sore and grievous afflictions, as Bar Tzemach; nor from helping and saving him from his troubles, as Sephorno; nor from looking on his right ways, as Jarchi; but from his person, withdrawing the manifestation of his face and favour; withholding the discoveries of his love; and denying him the light of his countenance, and sensible communion with him, and enjoyment of him, he had been indulged with; Job formerly had seen the face of God, enjoyed his presence, and walked in fellowship with him; but now he had withdrawn himself from him, and he knew not where to find him; see Job 23:2; a greater blessing cannot be had than the gracious presence of God; nothing gives more pleasure when enjoyed, and nothing more grievous to good men when it is withheld; oftentimes sin is the cause of it, but not always, as in this instance of Job; the end of the Lord in all his afflictions, both inward and outward, was to try his patience, his integrity, and faithfulness; but as Job was for the present ignorant of it, he desires to know the reason of this the Lord's behaviour towards him; as it is what all good men should do in the like circumstances, nothing being more afflicting and distressing to them, and even intolerable; see Psa 10:11; some think here is an allusion to the behaviour of judges towards such as were condemned by them, they were prejudiced against, and would neither hear nor see them; or to a rite and custom in former times, as Pineda observes, when judges, at the time of pronouncing sentence on a malefactor, used to draw a curtain between them; or to the covering of the face of the criminal, see Job 9:24; and holdest me for thine enemy? Job had been an enemy to God, as all men are in a state of nature, yea, enmity itself, as is shown by their wicked works; but he was now reconciled unto God, the enmity of his heart was slain, and he had laid down his weapons of rebellion, and ceased committing hostilities against God, and was become subject to him and to his law, through the power of efficacious grace; a principle of love, which is the fruit of the spirit in regeneration, was implanted in him; and he was a true and sincere lover of God, one that feared him, and trusted in him; whose faith worked by love, and so appeared to be of the right kind; and therefore, since he was conscious to himself that he loved God with all his heart, loved his word, his ways, and worship, his people and all that belonged to him, it was cutting and grievous to him to be thought and accounted, or deal with, as an enemy to him; for so he interpreted his conduct towards him; as he afflicted him, he took it to be in anger and fury, and hot displeasure; and as he hid his face from him, he supposed it was in great wrath, viewing him in this light as his enemy.

Wherefore hidest Thou Thy face, and holdest me for Thine enemy? Man enjoyed the light of inward contemplation in Paradise, but by gratifying himself as he departed from himself, he lost the light of the Creator, and fled from His face to the trees of Paradise, seeing that, after his sin, he dreaded to see Him, whom he had used to love. But mark, after sin he is brought into punishment, but from punishment he returns to love, because he finds out what was the consequence of his transgression, and that face, which he feared in sin, being awakened to a right sense, he seeks afresh by punishment, that he may henceforth flee the darkness of his blind condition, and shrink with horror from this alone, that he does not behold his Creator. Pierced with which longing the holy man exclaims, Wherefore hidest Thou Thy face, and takest me for Thine enemy? 'since, if Thou didst regard me as a friend, Thou wouldest not deprive me of the light of Thy vision.' And going on, he adds the fickleness of the human heart.

Then, as though the one to whom he had given the part of the opponent were silent, Job himself assumes the part of the objector and asks about the causes of his punishment. First, since someone could object that God punished him as his enemy, he rejects this by saying, "Why do you hide your face and think of me as your enemy?" For it seems evil that someone regard someone else as an enemy without proof. But the only fitting cause for hostility is an offense. Thus it is evident that God thinks a man his enemy when his sins are clear. But Job had asked Him to show him his sins, and they had not been shown to him. So there appeared no reason why God was unfriendly to him. He insinuates this when he says, "Why do you hide your face?" as though he hated Job secretly for a hidden motive. For the face of a man who hates is uncovered when he does not hide the reason for his hatred.

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.

Wherefore hidest thou thy face - Why is it that I no longer enjoy thy approbation? Holdest me for thine enemy? - Treatest me as if I were the vilest of sinners?

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

hidest . . . face--a figure from the gloomy impression caused by the sudden clouding over of the sun. enemy--God treated Job as an enemy who must be robbed of power by ceaseless sufferings (Job 7:17, Job 7:21).