โยบ 17:12 วิจารณ์

In this chapter, I. Job reflects upon the harsh censures which his friends had passed upon him, and looking upon himself as a dying man (Job 17:1), he appeals to God, and begs of him speedily to appear for him, and right him, because they had wronged him, and he knew not how to right himself (Job 17:2-7). But he hopes that, though it should be a surprise, it will be no stumbling-block, to good people, to see him thus abused (Job 17:8, Job 17:9). II. He reflects upon the vain hopes they had fed him with, that he should yet see good days, showing that his days were just at an end, and with his body all his hopes would be buried in the dust (Job 17:10-16). His friends becoming strange to him, which greatly grieved him, he makes death and the grave familiar to him, which yielded him some comfort.

INTRODUCTION TO JOB 17 In this chapter Job not only enlarges upon the reason given in the preceding chapter, why he was desirous of an advocate with God, and one to plead his cause with him for him, Job 17:1; but adds other reasons taken from the usage of his friends, from the impossibility of any but a divine Person being his surety; and of anyone being provided and appointed as such but by God himself; from the insufficiency of his friends to judge of his cause, and from the condition and circumstances he was in, Job 17:2; then he takes notice of the effects his present case would have on good men, that though they might be astonished at it, they would be filled with indignation against hypocrites, and would not be moved and stumbled by his afflictions to apostatize from and desert the good ways of God, Job 17:8; after which he addresses his friends, and either calls upon them to renew the dispute with him, or repent of their notions, and join with him in his sentiments, Job 17:10; and lastly describes his state and circumstances, according to his apprehension of things, observing the shortness of his life, and the darkness of the dispensation he was under, through one thing and another, Job 17:11; that he had nothing but the grave in view, which, and its attendants, he had made very familiar with him, Job 17:13; and that he had no hope of restoration to a better condition, as to his outward circumstances, and that he, and his hopes his friends would have him entertain, and they also, would go down together to the grave, and there should lie in the dust, and rest together till the morning of the resurrection, Job 17:15.

They change the night into day,.... Meaning either his friends, by what they had said unto him, or the thoughts of his heart, which comes to the same sense; these being in the night season employed about what had been said to him in the day, insomuch that he could get no sleep, the night was as broad day unto him; or they put the day before the night, contrary to the order of nature, as Noldius (z) observes, whereas the night is before the day, Gen 1:5; his friends promising him long days, and an age clearer than noon day, as bright as the morning, Job 11:17; when the night of death was coming on, and he was hastening to the dark and silent grave: the light is short because of darkness; the morning light, or light of the day, when that comes continues but for a short time, because of the darkness of the evening, which quickly follows; or because of the darkness of fiction, which fills it up, and makes it uncomfortable; or the light of prosperity, could it be enjoyed, is but short, because of the darkness of adversity; or "the light is near" (a), as in the original text; though Jarchi interprets the word "short" as we do; Noldius renders it, "the light is rather nearer than darkness" (b); after the night has been spent without sleep, the morning light is nearer than darkness; that may soon be expected, and so an end to sleep and rest. (z) Ebr. Part. Concord. No. 1931. (a) "propinquam", Pagninus, Montanus; so Junius & Tremellius, Piscator, &c. (b) Ib. p. 642.

Ver. 12. They have changed the night into day. For 'the thoughts being scattered change night into day,' in that it is sometimes more grateful to the righteous through adversity to undergo sufferings, rather than as the effect of prosperity to be harassed with the charge of earthly ministering. But because they have learnt by paying attention that both adversity passes away, and prosperity dawns again, it is fitly added; And again after darkness I look for light. For 'the light is looked for after darkness,' in that after the night of the present life, the light eternal is discerned, or adversity and prospersity do so alternate here, that they do not cease to succeed one another by turns. Whence it comes to pass that even in the light night is suspected, and in the night light is presumed on; as when it is written, In the day of prosperity be not forgetful of affliction, and in the day of affliction be not forgetful of prosperity. But mark, forasmuch as we have been redeemed by the grace of our Maker, we henceforth have this boon of heavenly bestowal, that when we are removed from dwelling in our flesh, we are at once carried off to receive heavenly rewards; in that since our Creator and Redeemer, penetrating the bars of hell, brought out from thence the souls of the Elect, He does not permit us to go there, from whence He has already by descending set others free. But they who were brought into this world before His Coming, whatsoever eminency of righteousness they may have had, could not on being divested of the body at once be admitted into the bosom of the heavenly country; seeing that He had not as yet come, Who by His own descending should unloose the bars of hell, and place the souls of the righteous henceforth in their everlasting seat.

This torture of the heart was not even interrupted by night which is the time set aside for man's rest, and so he then says, "They have turned night into day," because of the reflection previously mentioned he spent the night in insomnia as though it were day. It is more painful to suffer the loss of sleep at night than during the day, because during the day the soul of man is lightened by the company of men and by the sight of daylight. So as long as night was sleepless for him he desired that it end quickly. He explains this saying, "I again hope for the light after the darkness," that is, I hope that the light of day will come again after the darkness of night.

Contentment. The wise servant. The Lord tries the heart. Children a crown to their parents. We should hide our neighbour's faults. The poor should not be despised. Litigations and quarrels to be avoided. Wealth is useless to a fool. The good friend. A fool may pass for a wise man when he holds his peace.

They change the night into day - These purposes and thoughts are so very gloomy, that they change day into night. The light is short because of darkness - אור קרוב מפני חשך or karob mippeney choshek, "The light is near from the face of darkness." I have scarcely any light: what is called light is so near akin to darkness, that it is scarcely severed from it. There is either no light, or merely such as is sufficient to render darkness visible. A fine picture of the state of his mind - he was generally in darkness; but had occasional gleams of hope.

JOB'S ANSWER CONTINUED. (Job 17:1-16) breath . . . corrupt--result of elephantiasis. But UMBREIT, "my strength (spirit) is spent." extinct--Life is compared to an expiring light. "The light of my day is extinguished." graves--plural, to heighten the force.

They--namely, "my friends." change the night into day--that is, would try to persuade me of the change of my misery into joy, which is impossible [UMBREIT] (Job 11:17); (but) the light of prosperity (could it be enjoyed) would be short because of the darkness of adversity. Or better for "short," the Hebrew "near"; "and the light of new prosperity should be near in the face of (before) the darkness of death"; that is, they would persuade me that light is near, even though darkness approaches.