โยบ 11:8 วิจารณ์

Poor Job's wound's were yet bleeding, his sore still runs and ceases not, but none of his friends bring him any oil, any balm; Zophar, the third, pours into them as much vinegar as the two former had done. I. He exhibits a very high charge against Job, as proud and false in justifying himself (Job 11:1-4). II. He appeals to God for his conviction, and begs that God would take him to task (Job 11:5) and that Job might be made sensible, 1. Of God's unerring wisdom and his inviolable justice (Job 11:6). 2. Of his unsearchable perfections (Job 11:7-9). 3. Of his incontestable sovereignty and uncontrollable power (Job 11:10). 4. Of the cognizance he takes of the children of men (Job 11:11, Job 11:12). III. He assures him that, upon his repentance and reformation (Job 11:13, Job 11:14), God would restore him to his former prosperity and safety (Job 11:15-19); but that, if he were wicked it was in vain to expect it (Job 11:20).

INTRODUCTION TO JOB 11 In this chapter Zophar the Naamathite, Job's third friend, attacks him, and the with great acrimony and severity, and with much indecency; he charges him not only with loquacity, and vain babbling, but with lying, and with scoffing at God, and good men, Job 11:1; which he attempts to support by some things Job had said, misrepresented by him, Job 11:4; and wishes that God would take him in hand, and convince him of the wisdom of the divine proceedings with him, and of his lenity and mercy to him, Job 11:5; and then discourses of the unsearchableness of God in his counsels, and conduct; of his sovereignty, and of his power, and of the vanity and folly of men, Job 11:7; and as his friends before him, having insinuated that Job was guilty of some heinous sin, or sins, and especially of hypocrisy, advises him to repentance and reformation, and then it would be well with him; and he should enjoy much comfort, peace, and safety, even to old age, Job 11:13; and concludes it should go ill with the wicked man and the hypocrite, such as he suggests Job was, Job 11:20.

It is as high as heaven; what canst thou do?.... Or, "is higher than the heavens" (i); either the wisdom of God and the secrets of it; the perfection of his wisdom, by which he has made the heavens; or evangelical wisdom, hid in his heart, and which the highest of creatures, the angels, come at the knowledge of only by revelation; and therefore, what can man do to find it out, unless God reveals it? or wisdom displayed in dark providences, which can never be accounted for until the judgments of God are made manifest: or else, "he that is God", as the Vulgate Latin version, is "higher than the heavens"; the heaven is his throne on which he sits, and therefore he must be higher than that; the heavens, and heaven of heavens, cannot contain him; he fills up the infinite space beyond them; how is it possible therefore to find him out, to comprehend him? deeper than hell; what canst thou know? meaning, neither the grave nor the place of the damned, for both which "Sheol" is sometimes used, but the centre or lowest part of the earth; there is a depth in God, in his essence, in his thoughts, in his wisdom, displayed in nature, providence, and grace, that is unfathomable; we can know nothing of it but what he is pleased to make known; see Psa 92:5; the Targum of the verse is,"in the height of heaven, what canst thou do? in the law, which is deeper than hell, what canst thou know?'' (i) "altior est altissimis coelis", Junius & Tremellius.

He means either, “Can you do anything similar?” or “You are a humble creature in the universe, and consequently you can do nothing; and you are as far from God as ‘heaven is removed from earth.’ ”

He is higher than heaven, what canst thou do? Deeper than hell, what canst thou know? His measure is longer than the earth, and broader than the sea. In that God is set forth as 'higher than heaven,' 'deeper than hell,' 'longer than the earth,' and 'broader than the sea,' this must be understood in a spiritual sense, inasmuch as it is impious to conceive any thing concerning Him after the proportions of body. Now He is 'higher than heaven,' in that He transcends all things by the Incomprehensibility of His spiritual Nature. He is 'deeper than hell,' in that in transcending He sustains beneath. He is 'longer than the earth,' in that He exceeds the measure of created being by the everlasting continuance of His Eternity. He is 'broader than the sea,' in that He so possesses the waves of temporal things in ruling them, that in confining He encompasses them beneath the every way prevailing presence of His Power. Though it is possible that by the designation of 'Heaven' the Angels may be denoted, and by the term 'hell,' the demons, while by the 'earth' the righteous, and by the 'sea' sinners are understood. Thus He is 'higher than the heaven,' in that the very Elect Spirits themselves do not perfectly penetrate the vision of His infinite loftiness. He is 'deeper than hell,' in that He judges and condemns the craft of evil spirits with far more searching exactness than they had ever thought. He is 'longer than the earth,' in that He surpasses our long-suffering by the patience of Divine long-suffering, which both bears with us in our sins, and welcomes us when we are turned from them to the rewards of His recompensing. He is 'wider than the sea,' in that he every where enters into the doings of sinners by the presence of His retributive power, so that even when He is not seen present by His appearance, He is felt present by His judgment. Yet all the particulars may be referred to man alone, so that he is Himself 'heaven,' when now in desire he is attached to things above; himself 'hell,' when he lies grovelling in things below, confounded by the mists of his temptations; himself 'earth,' in that he is made to abound in good works through the fertility of a stedfast hope; himself 'the sea,' for that on some occasions he is shaken with alarm, and agitated by the breath of his feebleness. But God is 'higher than heaven,' in that we are subdued by the mightiness of His power, even when we are lifted above our own selves. He is 'deeper than hell,' in that He goes deeper in judging than the very human mind looks into its own self in the midst of temptations. He is 'longer than the earth,' in that those fruits of our life which He gives at the end, our very hope at the present time comprehends not at all. He is 'wider than the sea,' in that the human mind being tossed to and fro throws out many fancies concerning the things that are coming, but when it now begins to see the things that it had made estimate of, it owns itself to have been too stinted in its reckoning. Therefore He is made 'higher than heaven,' since our contemplation itself fails toward Him. Hence the Psalmist too had set his heart on high, yet he felt that he had not yet reached unto Him, saying, Thy knowledge is too wonderful for me, it is mighty, I cannot attain unto it. He knew One deeper than hell, who when sifting his own heart, yet dreading His more searching judgment, said, For I know nothing by myself, yet am I not hereby justified: but He that judgeth me is the Lord. He saw One 'longer than the earth,' when he was brought to reflect that the wishes of man's heart were too little for him, saying, Now unto Him that is able to do exceeding abundantly above all that we ask or think. He had beheld One 'broader than the sea,' who considered whilst he feared that the human mind may never know the immeasurableness of His severity, however it may toss and fret in enquiring after it, saying, Who knoweth the power of Thine anger, and for fear can tell Thy wrath? Whose Power the inimitable teacher rightly gives us the knowledge of, when he briefly says, That ye may be able to comprehend with all Saints what is the breadth, and length, and depth, and height. For God has 'breadth,' in that He extends His love even to gathering in the very persecutors. He has 'length,' in that He leads us onwards by bearing with us in long-suffering to the country of life. He has 'loftiness,' in that He far transcends the understanding of the very beings themselves that have been admitted into the heavenly assemblage. He has 'depth,' in that upon the damned below He displays the visitation of His severity in an incomprehensible manner. And these same four attributes He exercises towards each one of us, that are placed in this life, in that by loving, He manifests His 'breadth;' by suffering, His 'length;' by surpassing not only our understanding, but even our very wishes, His 'height;' and His 'depth,' by judging with strictness the hidden and unlawful motions of the thoughts. Now His height and depth how unsearchable it is no man knows saving he, who has begun either by contemplation to be carried up on high, or in resisting the hidden motions of the heart to be troubled by the urgency of temptation.

One should also not be surprised if the Creator is not known if creatures are not perfectly understood, because even if creatures were perfectly known, the Creator would still not be. For a cause can only be perfectly known through its effects when the effects equal in power to the cause. This cannot be attributed to God. So he continues, "He is higher than the heaven and what will you do? He is deeper than hell and from what will you know him? He is longer than the earth in measure and wider than the sea." He says these things metaphorically. For he does not mean that God, who is incorporeal, is divided into corporeal dimensions, but he describes the greatness of his power using the metaphor of the great size of a body. This is because no matter how great the quantities of bodies seem to be in height, depth, length or breadth, they are still deficient if compared to the greatness of the power of God who can make greater things. So he plainly attributed "omnipotence" to God before (v.7). From this he shows that God cannot be discovered perfectly in his creatures, because even given the fact that all creatures were perfectly known, one cannot know the power equal to that of God adequately from them. Can one take a measure to know the power of God which exceeds every creature? He clarifies this difficulty when he says, "what will you do?" and "from what can you know him?"

Give alms to all, Ecc 11:1-4. The works of God unknown to man, Ecc 11:5. Diligence necessary, Ecc 11:6. Prosperity frequently succeeded by adversity, Ecc 11:7, Ecc 11:8. There will be a day of judgment, Ecc 11:9, Ecc 11:10.

It is as high as heaven - High as the heavens, what canst thou work? Deep below sheol, (the invisible world), what canst thou know? Long beyond the earth, and broad beyond the sea, is its measure. These are instances in the immensity of created things, and all out of the reach of human power and knowledge; and if these things are so, how incomprehensible must he be, who designed, created, preserves, and governs the whole! We find the same thought in Milton: - "These are thy glorious works, Parent of good! Almighty! Thine this universal frame: How wondrous fair! Thyself how wondrous then!"

FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).

It--the "wisdom" of God (Job 11:6). The abruptness of the Hebrew is forcible: "The heights of heaven! What canst thou do" (as to attaining to them with thy gaze, Psa 139:8)? know--namely, of His perfections.