Giobbe 10:3 Commento

Job owns here that he was full of confusion (Job 10:15), and as he was so was his discourse: he knew not what to say, and perhaps sometimes scarcely knew what he said. In this chapter, I. He complains of the hardships he was under (Job 10:1-7), and then comforts himself with this, that he was in the hand of the God that made him, and pleads that (Job 10:8-13). II. He complains again of the severity of God's dealings with him (Job 10:14-17), and then comforts himself with this, that death would put an end to his troubles (Job 10:18-22).

INTRODUCTION TO JOB 10 Job here declares the greatness of his afflictions, which made him weary of his life, and could not help complaining; entreats the Lord not to condemn him but show him the reason of his thus dealing with him, Job 10:1; and expostulates with him about it, and suggests as if it was severe, and not easily reconciled to his perfections, when he knew he was not a wicked man, Job 10:3; he puts him in mind of his formation and preservation of him, and after all destroyed him, Job 10:8; and represents his case as very distressed; whether he was wicked or righteous it mattered not, his afflictions were increasing upon him, Job 10:13; and all this he observes, in order to justify his eager desire after death, which he renews, Job 10:18; and entreats, since his days he had to live were but few, that God would give him some respite before he went into another state, which he describes, Job 10:20.

Is it good unto thee that thou shouldest oppress?.... This God does not approve of in others; he dehorts men from it; he threatens to punish those that do so, and to be a swift witness against them; he promises to arise to the help of the oppressed, and to be a refuge for them, and therefore will never do the same himself; it can never be pleasant to him, nor right and just in his sight, nor is it of any advantage to him. Job here suggests that his afflictions were an oppression to him; and, indeed, no affliction is joyous, but grievous, and sometimes the hand of God presses hard and sore, but then there is no injury nor any injustice done, as the word (e) here used signifies; and he intimates also, as if God took some seeming delight and pleasure in thus oppressing him, and therefore expostulates with him about it, as if such conduct was not fit and becoming him, not agreeable to his perfections, and could afford neither pleasure nor profit. This, and what follows in this verse, are expostulations too bold and daring, and in which Job uses too much freedom with the Almighty, and in which he is not so modest as in Job 10:2, that thou shouldest despise the work of thine hands? which he tacitly insinuates he did. Job means himself, who, as to his body, and the several members of it, were the work of God's hands, curiously and wonderfully made by him, as is afterwards expressed; and as to his soul, and the powers and faculties of it, they were his make, who is the Father of spirits; and moreover, as a new man, he was made by him, was the workmanship of God, and a curious piece indeed, created after his image in righteousness and true holiness; and he was in every sense the work of his hands, or "the labour of his hands" (f); wrought with great care and labour, even with the "palms of his hands", as is the word (g) used; and could Job think that God "despised" such a work? he who, upon a survey of his works, said they were all very good; who forsakes not the work of his hands, nor despises the day of small things, could never do this; nor are afflictions to be interpreted in such a manner, as if God was indifferent unto, slighted and thought meanly of, what he himself has wrought; since these are so far from having such a meaning, that they flow from that great respect he has for his own work, and are for the good of it: and shine upon the counsel of the wicked? either the counsel of the wicked one, Satan, who moved God to afflict him in the manner he had, or of the Sabeans and Chaldeans, who thrived and prospered, notwithstanding the injury they had done him; or of his friends, who consulted to brand his character with hypocrisy; or, rather, of wicked men in general, on whose counsel God may be thought to "shine", when it succeeds, and God seems to smile upon them in his providence, and they are in prosperous circumstances, and have what heart can wish, when good men are greatly afflicted; which sometimes has been a temptation, and greatly distressing, to the latter; see Psa 73:2; but this is not always the case; the counsel of the froward is sometimes carried headlong, the counsel of the wise counsellors of Pharaoh is made brutish, and that of Ahithophel was defeated by him; and whenever he seems to countenance it, it is to answer some ends of his glory. (e) "est opprimere vim injustam alicui facere", Schmidt. (f) "laborem", Pagninus, Montanus, Schultens, Michaelis. (g) "volarum tuarum", Montanus, Bolducius.

Is it good unto Thee that Thou shouldest calumniate and oppress the poor, and the work of Thine hands, and help the counsel of the wicked? This same is so said by way of interrogation, that it is denied. As though it were in plain terms; 'Thou That art supremely good, I know dost not hold it good to oppress the poor man by calumny. And therefore I know that that is not unjust that I am suffering, and I am the more grieved, that cannot tell the causes of its justness.' But observe that he does not say, That Thou shouldest oppress the innocent, but, the poor man. For he who doth not represent his innocency, but his poorness to the severity of the Judge, does not now put on a bold front on the ground of his own life, but shews of how little strength he sees himself to be. Where also he fitly subjoins, The work of Thine hands. As if he said plainly, 'Thou canst not ever unfeelingly oppress him, whom Thou rememberest Thyself to have made of Thy mere grace.' Now the words are excellently put in, And help the counsel of the wicked. For whom does he here call wicked, save the malignant spirits, who as they cannot themselves return back to life, mercilessly look out for fellows in destruction. Whose counsel it was that God's stroke should visit blessed Job, that he who shewed himself righteous while at peace, might at all events commit sin under the scourge. Now the Lord did not 'help the counsel of the wicked,' in that whilst He gave up the flesh of the righteous man to their arts of temptation, He withheld his soul. It is this counsel that the evil spirits incessantly persevere in against the good, that those, whom they see serving God in innocency while at rest, on being stricken by misfortune may go headlong into a whirlpool of sin. But the sharpness of their counsel is brought to nought, in that our pitiful Creator qualifies the strokes in accordance with our powers, that the infliction may not exceed our virtue, and by the craftiness of the strong ones man's weakness be thrown out of course. Hence it is well said by Paul, But God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. For except the merciful God tempered His trials to correspond with our powers, there is surely no man who could sustain the cunning plots of evil spirits without being brought to the ground, in that excepting the Judge assign a measure to our temptations, by this alone He at once throws down one standing, in that He puts upon him a burthen too much for his strength. Now blessed Job, in the way of denying, so put in a question the things which he uttered, even as in asking he denies the things which he thereupon subjoins, saying,

The first way is because of the malice of the one meting out the punishment. Punishments are inflicted on the innocent in three ways from this cause. Sometimes they heap calumnies upon the innocent through cunning. On this theme he says, "Does it seem good to you to calumniate me?" Sometimes, however, they oppress them by violence, and he expresses this saying, "and to chastise me, the work of your hands?" Sometimes they do not cause the innocent to suffer for their own interest, but since they inordinately love evil men, they even help them in the persecution of the innocent. Therefore he adds, "and to aid the plot of the wicked?" Consider carefully, however, that sometimes one and the same thing can be both good and evil in different natures. For a dog to become angry is something good; but for a man to become angry is something evil. No one in his right mind entertains any doubt as to whether God does anything from an evil intention. For there cannot be anything evil in the highest good. But there may be something evil in man which belongs to divine goodness, e.g., not being merciful inasmuch as mercy implies passion, is something blameworthy in man. Yet divine goodness requires it because of its perfection. It is clear that the three actions cited, i.e. to calumniate, to chastise and to aid the counsels of evil men are evil in man. So he calls into the question whether they can be goods in God. He does not ask then, "Do you calumniate me or do you oppress?" but "Does it seem good to you to calumniate me and to chastise," as if supposing as a certainty that God never does anything unless it seems good to him, and this is truly good. Likewise note here that no one imputes to anyone those things which exist naturally to fault or evil. For it is natural that each thing destroy its contrary, and so God, too, who is good in highest degree, hates those things which happen contrary to him and destroys them. Psalm 5 expresses this, "You hate all who do evil and you will destroy them." (v.:7) If then men were not made by God but by some contrary principle, as the Manichees falsely claimed, it would seem good that God would chastise men on their own account. To exclude this possibility, he does not simply say, "to oppress me," but he adds, "the work of your hands." Also, it would seem good that God would fulfill the wills of the just. However, those who will to calumniate and oppress innocent men are not just but wicked and especially if they should will this not from ignorance or accidentally but from deliberate, premeditated choice. So, since he supposes himself to be innocent in the first part of the debate, it follows that those who wish to oppress him or to calumniate him from deliberation are evil. He therefore clearly says, "and to aid the plot of the wicked?"

Observations on wisdom and folly, Ecc 10:1-3. Concerning right conduct towards rulers, Ecc 10:4. Merit depressed, and worthlessness exalted, Ecc 10:5-7. Of him who digs a pit and removes a landmark, Ecc 10:8, Ecc 10:9. The use of wisdom and experience, Ecc 10:10. Of the babbler and the fool, Ecc 10:11-15. The infant king, Ecc 10:16. The well-regulated court, Ecc 10:17. Of slothfulness, Ecc 10:18. Of feasting, Ecc 10:19. Speak not evil of the king, Ecc 10:20.

Is it good unto thee - Surely it can be no gratification to thee to distress the children of men, as if thou didst despise the work of thy own hands. And shine upon the counsel - For by my afflictions the harsh judgments of the wicked will appear to be confirmed: viz., that God regards not his most fervent worshippers; and it is no benefit to lead a religious life.

JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22) leave my complaint upon myself--rather, "I will give loose to my complaint" (Job 7:11).

Job is unwilling to think God can have pleasure in using His power to "oppress" the weak, and to treat man, the work of His own hands, as of no value (Job 10:8; Psa 138:8). shine upon--favor with prosperity (Psa 50:2).

3 Doth it please Thee when Thou oppressest, That Thou rejectest the work of Thy hands, While Thou shinest upon the counsel of the wicked? 4 Hast Thou eyes of flesh, Or seest Thou as a mortal seeth? 5 Are Thy days as the days of a mortal, Or Thy years as man's days, 6 That Thou seekest after my iniquity, And searchest after my sin? 7 Although Thou knowest that I am not a wicked man, And there is none that can deliver out of Thy hand. There are three questions by which Job seeks to exhaust every possible way of accounting for his sufferings as coming from God. These attempts at explanation, however, are at once destroyed, because they proceed upon conceptions which are unworthy of God, and opposed to His nature. Firstly, Whether it gives Him pleasure (טּוב, agreeable, as Job 13:9) when He oppresses, when He despises, i.e., keeps down forcibly or casts from Him as hateful (מאס, as Psa 89:39; Isa 54:6) the work of His hand; while, on the contrary, He permits light to shine from above upon the design of the wicked, i.e., favours it? Man is called the יגיע of the divine hands, as though he were elaborated by them, because at his origin (Gen 2:7), the continuation of which is the development in the womb (Psa 139:15), he came into existence in a remarkable manner by the directly personal, careful, and, so to speak, skilful working of God. That it is the morally innocent which is here described, may be seen not only from the contrast (Job 10:3), but also from the fact that he only can be spoken of as oppressed and rejected. Moreover, "the work of Thy hands" involves a negative reply to the question. Such an unloving mood of self-satisfaction is contrary to the bounty and beneficence of that love to which man owes his existence. Secondly, Whether God has eyes of flesh, i.e., of sense, which regard only the outward appearance, without an insight into the inner nature, or whether He sees as mortals see, i.e., judges, κατὰ τῆν σάρκα (Joh 8:15)? Mercier correctly: num ex facie judicas, ut affectibus ducaris more hominum. This question also supplies its own negative; it is based upon the thought that God lookest on the heart (Sa1 16:7). Thirdly, Whether His life is like to the brevity of man's life, so that He is not able to wait until a man's sin manifests itself, but must institute such a painful course of investigation with him, in order to extort from him as quickly as possible a confession of it? Suffering appears here to be a means of inquisition, which is followed by the final judgment when the guilt is proved. What is added in Job 10:7 puts this supposition aside also as inconceivable. Such a mode of proceeding may be conceived of in a mortal ruler, who, on account of his short-sightedness, seeks to bring about by severe measures that which was at first only conjecture, and who, from the apprehension that he may not witness that vengeance in which he delights, hastens forward the criminal process as much as possible, in order that his victim may not escape him. God, however, to whom belongs absolute knowledge and absolute power, would act thus, although, etc. על, although, notwithstanding (proceeding from the signification, besides, insuper), as Job 17:16 (Isa 53:9), Job 34:6. God knows even from the first that he (Job) will not appear as a guilty person (רשׁע, as in Job 9:29); and however that may be, He is at all events sure of him, for nothing escapes the hand of God. That operation of the divine love which is first echoed in "the labour of Thy hands," is taken up in the following strophe, and, as Job contemplates it, his present lot seems to him quite incomprehensible.