Giobbe 23:14 Commento

This chapter begins Job's reply to Eliphaz. In this reply he takes no notice of his friends, either because he saw it was to no purpose or because he liked the good counsel Eliphaz gave him in the close of his discourse so well that he would make no answer to the peevish reflections he began with; but he appeals to God, begs to have his cause heard, and doubts not but to make it good, having the testimony of his own conscience concerning his integrity. Here seems to be a struggle between flesh and spirit, fear and faith, throughout this chapter. I. He complains of his calamitous condition, and especially of God's withdrawings from him, so that he could not get his appeal heard (Job 23:2-5), nor discern the meaning of God's dealings with him (Job 23:8, Job 23:9), nor gain any hope of relief (Job 23:13, Job 23:14). This made deep impressions of trouble and terror upon him (Job 23:15-17). But, II. In the midst of these complaints he comforts himself with the assurance of God's clemency (Job 23:6, Job 23:7), and his own integrity, which God himself was a witness to (Job 23:10-12). Thus was the light of his day like that spoken of, Zac 14:6, Zac 14:7, neither perfectly clear nor perfectly dark, but "at evening time it was light."

INTRODUCTION TO JOB 23 This and the following chapter contain Job's reply to the last oration of Eliphaz; in this he first declares his present sorrowful estate and condition, Job 23:1; wishes he knew where to find God, as a judge sitting on a throne, before whom he might lay his cause, and plead it, and have his judgment and final decision passed upon it; when he doubted not but he would deal favourably with him, and both admit him and strengthen him, to plead his own cause, and would acquit him for ever from the charges laid against him, Job 23:3; in order to which he sought for him everywhere, but could not find him, but contents himself with this, that God knew his way; and that, after trial of him, he should shine like pure gold, and appear to be no apostate from him, but one sincerely obedient to his commands, and a true lover of his word, Job 23:8; and as for his afflictions, they were the result of the unalterable purposes and appointments of God: but what gave him the greatest uneasiness was, that there were more of that sort yet to come, which filled him with fears and faintings, with trouble and darkness, Job 23:13.

Therefore am I troubled at his presence,.... Not at his gracious presence, which he wanted, and every good man desires; but at his appearance as an enemy, as he apprehended him, laying and continuing his afflictive hand upon him, and indeed at his appearance as a Judge to try his cause; for though he had most earnestly desired it, yet when he thought of the sovereignty of God, and the immutability of his counsels, and of his perfect knowledge of all things; and he not knowing what he had with him, and to bring out against him, when he came to the point, might be troubled and shrink back, see Psa 77:3; when I consider, I am afraid of him: when he considered his terrible majesty, his sovereign will, his unalterable purposes, his infinite wisdom, and almighty power, his strict justice, and spotless purity; he was afraid to appear before him, or afraid that since many such things were with him he had already experienced, there were more to be brought forth, which might be greater and heavier still.

For when He hath accomplished His will in me, there are many other such things with Him. But it is well to put the question amidst these words, and to say, 'O blessed Job, wherefore in the midst of such scourges dost thou dread still further afflictions?' Thou art already encompassed with sorrows, by innumerable calamities thou art already straitly beset. Misfortune is to be apprehended, which is not yet entered upon. Thou being in the midst of such great sorrow, what dost thou apprehend? But mark how the holy man satisfying our questioning adds; As if he said in plain words, 'Already I weigh well what I am suffering, but I still dread things that I may undergo.' For He accomplishes His will in me, in that He afflicts one with many strokes, but 'there are many like things with Him,' in that if He is minded to strike, He sees yet further where the stroke may be added to. Hence we may collect how fearful he was before the scourge, who even after being scourged still dreads lest he should be farther stricken. For seeing the incomprehensible force both of power and penetration that resides in Him, the righteous man would not even on the ground of the scourge upon him be secure.

Moreover, sometimes especially in the case of a wise man it happens he has ruled his own will according to his own virtue but cannot do anything else. But he disproves this is true in God when he says, "When he has accomplished his will in me, and I am before him like many other similar things are before him," as if to say: The reason that he does not bring more adversity against me, is not because he cannot do more, but because he does not will to.

Sobriety in eating and drinking, especially at the tables of the great. Have no fellowship with the covetous. Remove not the ancient landmark. Children should receive due correction. Avoid the company of wine-bibbers. Obedience to parents. Avoid lewd connections. The effect of an unfeeling conscience.

For he performeth the thing that is appointed for me - Coverdale translates: - He rewardeth me into my bosome, and many other thinges mo doth he, as he maye by his power. חקי chukki may as well be translated bosom here as in Job 23:12; but probably it may mean a portion, lot, sufficiency: For he hath appointed me my lot; and like these there are multitudes with him. He diversifies human affairs: scarcely any two men have the same lot; nor has the same person the same portion at all times. He has multitudes of resources, expedients, means, etc., which he employs in governing human affairs.

JOB'S ANSWER. (Job 23:1-17) to-day--implying, perhaps, that the debate was carried on through more days than one (see Introduction). bitter-- (Job 7:11; Job 10:1). my stroke--the hand of God on me (Margin, Job 19:21; Psa 32:4). heavier than--is so heavy that I cannot relieve myself adequately by groaning.

many such--He has yet many more such ills in store for me, though hidden in His breast (Job 10:13).

14 For He accomplisheth that which is appointed for me, And much of a like kind is with Him. 15 Therefore I am troubled at His presence; If I consider it, I am afraid of Him. 16 And God hath caused my heart to be dejected, And the Almighty hath put me to confusion; 17 For I have not been destroyed before darkness, And before my countenance, which thick darkness covereth. Now it is the will of God, the absolute, which has all at once turned against him, the innocent (Job 23:13); for what He has decreed against him (חקּי) He also brings to a complete fulfilment (השׁלים, as e.g., Isa 44:26); and the same troubles as those which he already suffers, God has still more abundantly decreed for him, in order to torture him gradually, but surely, to death. Job intends Job 23:14 in reference to himself, not as a general assertion: it is, in general, God's way of acting. Hahn's objection to the other explanation, that Job's affliction, according to his own previous assertions, has already attained its highest degree, does not refute it; for Job certainly has a term of life before him, though it be but short, in which the wondrously inventive (Job 10:16) hostility of God can heap up ever new troubles for him. On the other hand, the interpretation of the expression in a general sense is opposed by the form of the expression itself, which is not that God delights to do this, but that He purposes (עמּו) to do it. It is a conclusion from the present concerning the future, such as Job is able to make with reference to himself; while he, moreover, abides by the reality in respect to the mysterious distribution of the fortunes of men. Therefore, because he is a mark for the enmity of God, without having merited it, he is confounded before His countenance, which is so angrily turned upon him (comp. פנים, Psa 21:10; Lam 4:16); if he considers it (according to the sense fut. hypothet., as Job 23:9), he trembles before Him, who recompenses faithful attachment by such torturing pain. The following connection with ל and the mention of God twice at the beginning of the affirmations, is intended to mean: (I tremble before Him), and He it is who has made me faint-hearted (הרך Hiph. from the Kal, Deu 20:3, and freq., to be tender, soft, disconcerted), and has troubled me; which is then supported in Job 23:17. His suffering which draws him on to ruin he perceives, but it is not the proper ground of his inward destruction; it is not the encircling darkness of affliction, not the mysterious form of his suffering which disconcerts him, but God's hostile conduct towards him, His angry countenance as he seems to see it, and which he is nevertheless unable to explain. Thus also Ew., Hirz., Vaih., Hlgst., and Schlottm. explain the passage. The only other explanation worthy of mention is that which finds in Job 23:17 the thought already expressed in Job 3:10 : For I was not then destroyed, in order that I might experience such mysterious suffering; and interpretation with which most of the old expositors were satisfied, and which has been revived by Rosenm., Stick., and Hahn. We translate: for I have not been destroyed before darkness (in order to be taken away from it before it came upon me), and He has not hidden darkness before my face; or as an exclamation: that I have not been destroyed! which is to be equivalent to: Had I but been ... ! Apart from this rendering of the quod non = utinam, which cannot be supported, (1) It is doubly hazardous thus to carry the לא forward to the second line in connection with verbs of different persons. (2) The darkness in Job 23:17 appears (at least according to the usual interpret. caliginem) as that which is being covered, whereas it is naturally that which covers something else; wherefore Blumenfeld explains: and darkness has not hidden, viz., such pain as I must now endure, from my face. (3) The whole thought which is thus gained is without point, and meaningless, in this connection. On the other hand, the antithesis between מפּניו and מפּני, ממּנוּ and מפּני־חשׁך, is at once obvious; and this antithesis, which forces itself upon the attention, also furnishes the thought which might be expected from the context. It is unnecessary to take נצמת in a different signification from Job 6:17; in Arabic ṣmt signifies conticescere; the idea of the root, however, is in general a constraining depriving of free movement. חשׁך is intended as in the question of Eliphaz, Job 22:11 : "Or seest thou not the darkness?" to which it perhaps refers. It is impossible, with Schlottm., to translate Job 23:17: and before that darkness covers my face; מן is never other than a praep., not a conjunction with power over a whole clause. It must be translated: et a facie mea quam obtegit caligo. As the absolute פנים, Job 9:27, signifies the appearance of the countenance under pain, so here by it Job means his countenance distorted by pain, his deformed appearance, which, as the attributive clause affirms, is thoroughly darkened by suffering (comp. Job 30:30). But it is not this darkness which stares him in the face, and threatens to swallow him up (comp. מפני־חשׁך, Job 17:12); not this his miserable form, which the extremest darkness covers (on אפל, vid., Job 10:22), that destroys his inmost nature; but the thought that God stands forth in hostility against him, which makes his affliction so terrific, and doubly so in connection with the inalienable consciousness of his innocence. From the incomprehensible punishment which, without reason, is passing over him, he now again comes to speak of the incomprehensible connivance of God, which permits the godlessness of the world to go on unpunished.