Giobbe 13:10 Commento

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.

He will surely reprove you,.... Or "in reproving he will reprove you" (r); he will certainly do it, it may be depended upon, and be expected; he will never suffer sin to go unreproved and uncorrected; he will do it to the purpose, with sharpness and severity, as the nature of the crime requires; he reproves by his spirit, and it is well for men when he thoroughly, and in a spiritual and saving way, reproves them by him, and convinces them of sin, righteousness, and judgment; and he reproves by his word, which is written for reproof and correction; and by his ministers, one part of whose work it is to rebuke and reprove men for bad practices, and bad principles; and in some cases they are to use sharpness, and which when submitted to, and kindly taken, it is well; and sometimes he reproves by his providences, by afflictive dispensations, and that either in love, as he rebukes his own children, or in wrath and hot displeasure, as others, which is here designed; and as it is always for sin he rebukes men, so particularly he rebukes for the following, as might be expected: if ye do secretly accept persons; acceptance of persons in judgment is prohibited by God, and is highly resented by him; yea, even the acceptance of his own person to the prejudice of the character of an innocent man; which seems to be what Job has respect unto, as appears from Job 13:8; and some versions render it, "if ye accept his face" (a); and though this may be done no openly and publicly, but in a covert and secret manner, under disguise, and with specious pretences to the honour and glory of God. (r) "arguiendo arguet", Pagninus, Montanus, Munster, Bolducius, Mercerus, Cocceius, Schmidt; "redarguendo redarguet", Michaelis. (a) "faciem ejus", V. L. Munster, Piscator; "personam ipsius", Beza, so the Targum.

“If he follows your traces,” Job says. Therefore you, who speak so now would have not spoken so, if you were directly involved in the case that is judged. That is, if you were in my place and God were judging your matters with severity, you would have not judged my words as you do now. Or, to say things in a different manner, you, who speak so, would have not been judges of my words. In fact, Job says, even if you speak more, and you do everything to speak in God’s favor, he will not confound you any less and will ask you for explanations.

He will surely reprove you, if ye do secretly take His face. Presently when He ariseth He shall make you afraid; and His dread shall fall upon you. This part, wherein He declares that 'the face of God is taken in secret,' may be understood in two ways. For there be some, who at one and the same time perceive truth in their hearts, and yet utter outwardly concerning God things that are false. For lest they should appear to be subdued, they both know the truth within, and yet assail it without. Hence it is well said in this place, He will surely reprove you, if ye do secretly take His face. As if it were expressed in plain words; 'Ye are the more to be blamed in His sight for falsehood, as ye see in yourselves what is true.' And there become, who when they turn back into the interior, contemplate the justice and righteousness of God, and in praying and weeping tremble with fear, but after the hour of contemplation has passed by, they return with as much boldness to their wickednesses, as if, being placed behind His back, they were not seen by the light of His righteousness. And so these with themselves in secret 'take God's face' as if it saw with a bodily sight, in that both, when they are present to Him, they flatter Him with their tears, and, when they are as it were gone from His sight, they make slight of Him by their practices. And these deserve to be beaten more for their evil doings, even in proportion as in the secret of their hearts they know the righteous judgments of God. And hence it is added; As soon as He stirreth up Himself, He will trouble you, and His dread shall fall upon you. Seeing that Almighty God is of a nature unchangeable, in the wrath of judgment He is not capable of being moved; but by the expression proper to man, of God's being 'moved,' is understood nothing else than that enforcement of His rule of righteousness, by which the wickedness of man is chastised. Now righteous men conceive a dread of God before His indignation is stirred up against them; they fear Him at rest, lest they should feel Him as moved. But, on the other hand, the wicked then for the first time fear to be smitten, when they are under the rod, and terror then rouses them from the sleep of their insensibility, when vengeance is troubling them. And hence it is said by the Prophet, And only the vexing alone shall supply understanding to the hearing. For when they have begun to be stricken in vengeance for the contempt and neglect of God's precepts, then they understand the thing that they heard. And the Psalmist saith, When He slew them, then they sought Him. Therefore it is well said, As soon as He stirreth up Himself, He will trouble you, and His dread will fall upon you; in that the hearts of the children of perdition have not fear producing repose, but punishment producing fear.

One must also carefully consider that he who uses a lie to show the justice and the goodness of God not only does a thing which God does not need, but also offends God in this very act. For since God is truth, and every lie is contrary to the truth, whoever uses a lie to show the magnificence of God acts against God by this very act. The Apostle Paul says this very clearly, "We are found to be false witnesses of God, because we have given testimony against God that He raised Christ to life who has not been raised if the dead are not raised." (1 Cor. 15:15) To say then that God raised the dead, if this is not true, is against God although it may seem to show divine power, because it is against the truth of God. So those who use a lie to defend God not only do not receive a reward as though they were pleasing to Him, but they also merit punishment as though acting against God, and so he continues, "He Himself blames you because you took His part secretly." He says, "secretly" because although they seem exteriorly to take the part of God, as if knowing the justice of God, yet in their consciences they did not know by what justice Job had been punished, and thus in the hidden part of hearts they respected God's person in trying to defend his justice falsely.

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.

He will surely reprove you - You may expect, not only his disapprobation, but his hot displeasure.

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

If ye do, though secretly, act partially. (See on Job 13:8; Psa 82:1-2). God can successfully vindicate His acts, and needs no fallacious argument of man.