Giobbe 27:10 Commento

Job had sometimes complained of his friends that they were so eager in disputing that they would scarcely let him put in a word: "Suffer me that I may speak;" and, "O that you would hold your peace!" But now, it seems, they were out of breath, and left him room to say what he would. Either they were themselves convinced that Job was in the right or they despaired of convincing him that he was in the wrong; and therefore they threw away their weapons and gave up the cause. Job was too hard for them, and forced them to quit the field; for great is the truth and will prevail. What Job had said (Job 26:1-14) was a sufficient answer to Bildad's discourse; and now Job paused awhile, to see whether Zophar would take his turn again; but, he declining it, Job himself went on, and, without any interruption or vexation given him, said all he desired to say in this matter. I. He begins with a solemn protestation of his integrity and of his resolution to hold it fast (Job 27:2-6). II. He expresses the dread he had of that hypocrisy which they charged him with (Job 27:7-10). III. He shows the miserable end of wicked people, notwithstanding their long prosperity, and the curse that attends them and is entailed upon their families (Job 27:11-23).

INTRODUCTION TO JOB 27 Though Job's friends were become silent, and dropped the controversy with him, he still continued his discourse in this and the four following chapters; in which he asserts his integrity; illustrates and confirms his former sentiments; gives further proof of his knowledge of things, natural and divine; takes notice of his former state of prosperity, and of his present distresses and afflictions, which came upon him, notwithstanding his piety, humanity, and beneficence, and his freedom from the grosser acts of sin, both with respect to God and men, all which he enlarges upon. In this chapter he gives his word and oath for it, that he would never belie himself, and own that he was an hypocrite, when he was not, but would continue to assert his integrity, and the righteousness of his cause, as long as he lived, Job 27:1; for to be an hypocrite, and to attempt to conceal his hypocrisy, would be of no advantage to him, either in life, or in death, Job 27:7; and was this his character and case, upon their principles, he could expect no other than to be a miserable man, as wicked men are, who have their blessings turned into curses, or taken away from them, and they removed out of the world in the most awful and terrible manner, and under manifest tokens of the wrath and displeasure of God, Job 27:11.

I will teach you by the hand of God,.... To serve God, and speak truth, says one of the Jewish commentators (g); rather the works of God, and methods of his providence, with wicked men and hypocrites; the wisdom of God in his dispensations towards them; the reasons why he suffers them to live in outward prosperity and happiness, and what in the issue will be their case and circumstances; wherefore some render the words, "I will teach you the hand of God", or "of", or "concerning the hand of God" (h); and so Mr. Broughton, of God, his hand; not his works of nature which his hand had wrought, of which he had discoursed in the preceding chapter; but his works of providence, and those more mysterious ones relating to the afflictions of the godly, and the prosperity of the wicked. Job had been a teacher and instructor of others in the times of his prosperity, and his words had upheld, strengthened, and comforted many, Job 4:3; and he was not the less qualified for, nor the less capable of such an office now in his adversity, which had been a school to him, in which he had learned many useful lessons himself, and so was in a better capacity of teaching others. Thus some render the words, "I will teach you", being in or "under the hand of God" (i); under his mighty hand, his afflicting, chastising hand, which had touched him, and pressed him sore, and yet had guided and instructed him in many things, and particularly relating to the subject he proposed to instruct his friends in; who, though they were men of knowledge, and in years, yet he apprehended needed instruction; and he undertook to give them some by the good hand of God upon him, through his help and assistance, and under the influences and teachings of his spirit. The Targum is, "I will teach you by the prophecy of God;'' see Eze 1:3; that which is with the Almighty will I not conceal; meaning not the secret purposes and decrees of God within himself, which cannot be known, unless he reveals them; rather secret truths, which are not obvious to everyone, the mysteries of the kingdom, the wisdom of God in a mystery, the knowledge of which the Lord vouchsafes to some of his people in a very peculiar manner; though the mysteries of Providence seem chiefly intended, which those that carefully observe attain to an understanding of, so as to be capable of instructing others; and indeed what is in reserve with God for men among his treasures, whether of grace or glory for his own peculiar people, or especially of wrath and vengeance for wicked men and hypocrites, may be here designed; and whatever knowledge men have of the mysteries of nature, providence, and grace, which may be profitable unto others, and make for the glory of God, should not be concealed from men, see Job 6:10. (g) Simeon Bar Tzemach. (h) "manum Dei", Beza, Cocceius; "de manu Dei", Mercerus, Piscator, Drusius, Schmidt, Michaelis, Schultens. (i) "In plaga Dei fortis versans", Junius & Tremellius.

Or will he be able to delight himself in the Almighty? Will he always call upon God? For he that is overcome by the love of earthly things, in no degree delights himself in God. The soul indeed can never exist without its delight, for it delights itself either in things below or in things above, and in proportion as it is employed with higher devotion towards those above, it grows deadened with the greater loathing towards those below, and as it glows with a keener interest for those below, it cools in proportion with an accursed illsensibility from those above. For both cannot possibly be loved together and alike. Hence the Apostle John, well knowing that amongst the thorns of worldly attachments the crop of heavenly charity can never shoot, before he produces the seeds of the love eternal, with the holy hand of the word eradicates from the hearts of his hearers the thorns of worldly affections, in the words, Love not the world, neither the things that are in the world. And he directly subjoins, If any man love the world, the love of the Father is not in him. As if he said in express terms; 'Both these loves cannot contain themselves in one and the same heart, nor does the crop of charity from Above shoot in that heart, wherein the thorns of gratification down below kill it.' And he reckons up all the prickles arising from that gratification below, saying, For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world. And the world passeth away, and the lust thereof. And so the 'hypocrite cannot delight himself in God,' because heavenly desires never spring forth in his mind, seeing surely that the thorns of earthly love overlay it. Of whom it is fitly added; Will he always call upon God? For it is then that the hypocrite 'calls upon God,' when the wretchedness of earthly circumstances wrings him hard. For when in this world he has obtained the carrying out of the good fortune sought for, his Maker, Who vouchsafed him this same good fortune, he asks not for.

What hope, he says, does the impious have, even though he has lived so far? With what sort of assurance does he expect any salvation from God like that by which I trust to be saved? How will he confidently invoke God, after falling into misfortune, as if his prayers should be really heard?

The second hope of the just is that when they lack temporal consolation in time of trial, they enjoy delight in God and are delighted in his praise, but he excludes this from the impious man saying, "Or will he be able to find joy in the Almighty," whom he did not love as his works prove, "and invoke God in every time?" For from great love of God some men always praise God in speech.

To-morrow is uncertain. Self-praise forbidden. Anger and envy. Reproof from a friend. Want makes us feel the value of a supply. A good neighbor. Beware of suretyship. Suspicious praise. The quarrelsome woman. One friend helps another. Man insatiable. The incorrigible fool. Domestic cares. The profit of flocks for food and raiment.

(Job 27:1-23) parable--applied in the East to a figurative sententious embodiment of wisdom in poetic form, a gnome (Psa 49:4). continued--proceeded to put forth; implying elevation of discourse.

Alluding to Job 22:26. always call--He may do so in times of prosperity in order to be thought religious. But he will not, as I do, call on God in calamities verging on death. Therefore I cannot be a "hypocrite" (Job 19:25; Job 20:5; Psa 62:8).