Job 26-31 Job's Final Argument

In these six chapters, Job gives his final argument to his friends, vindicating himself, lamenting his downfall from greatness, and expressing a desire for his present circumstances to be explained.

In Chapter 26, Job first seeks to dispel any thought in his friends' minds that they might have been helpful in sharing with Job any wisdom (v1-4). He then proceeds to share of the majesty and power of God: that even those under the deep (the inhabitants of sheol-Hell) tremble at God (so "Dead things are formed from under the waters" is to be understood, as most commentators have it), the next verse bearing witness that "Hell is naked before him." Job gives other examples of the great things that God does but then proclaiming "these are parts of his ways: but how little a portion is heard of him?"

In Chapter 27, Job seems to contradict his earlier arguments about the wicked sometimes prospering. After a further declaration of self-justification in verses 4-7, he begins to chastise his friends that they had not perceived properly the "portion of the wicked man" and the "hope of the hypocrite." He then speaks of the sword that is to fall on the hypocrite's children (v14), how his wealth will fall to the righteous (v16-17) and how destruction overtakes him suddenly (v18-23). What is to be made of this seemingly sudden change of argued position?

Keil and Delitzsch have a great description of this "change":

"The ungodly man, Job goes on to say, has no God to hear his cry when distress comes upon him; he cannot delight himself ( יתענּג , pausal form of יתענג , the primary form of יתענג ) in the Almighty; he cannot call upon Eloah at any time (i.e., in the manifold circumstances of life under which we are called to feel the dependence of our nature). Torn away from God, he cannot be heard, he cannot indeed pray and find any consolation in God. It is most clearly manifest here, since Job compares his condition of suffering with that of a חנף , what comfort, what power of endurance, yea, what spiritual joy in the midst of suffering ( התענג , as Job 22:26; Psa 37:4, Psa 37:11; Isa 55:2; Isa 58:13 (refs5)), which must all remain unknown to the ungodly, he can draw from his fellowship with God; and seizing the very root of the distinction between the man who fears God and one who is utterly godless, his view of the outward appearance of the misfortune of both becomes changed; and after having allowed himself hitherto to be driven from one extreme to another by the friends, as the heat of the controversy gradually cools down, and as, regaining his independence, he stands before them as their teacher, he now experiences the truth of docendo discimus in rich abundance. I will instruct you, says he, in the hand, i.e., the mode of action, of God ( בּ just as in Psa 25:8, Psa 25:12; Psa 32:8; Pro 4:11 (refs4), of the province and subject of instruction); I will not conceal עם־שׁדּי אשׁר , i.e., according to the sense of the passage: what are the principles upon which He acts; for that which is with ( אם ) any one is the matter of his consciousness and volition (vid., on Job 23:10).

Job 27:12 is of the greatest importance in the right interpretation of what follows from Job 27:13 onwards. The instruction which Job desires to impart to the friends has reference to the lot of the evil-doer; and when he says: Behold, ye yourselves have beheld (learnt) it all, - in connection with which it is to be observed that אתּם כּלּכם does not signify merely vos omnes , but vosmet ipsi omnes , - he grants to them what he appeared hitherto to deny, that the lot of the evil-doer, certainly in the rule, although not without exceptions, is such as they have said. The application, however, which they have made of this abiding fact of experience, as and remains all the more false: Wherefore then ( זה makes the question sharper) are ye vain (blinded) in vanity (self-delusion), viz., in reference to me, who do not so completely bear about the characteristic marks of a רשׁע ? The verb הבל signifies to think and act vainly (without ground or connection), 2Ki 17:15 (comp. ἐματαιώθησαν , Rom 1:21); the combination הבל הבל is not to be judged of according to Ges. §138, rem. 1, as it is also by Ew. §281, a, but הבל may also be taken as the representative of the gerund, as e.g., עריה , Hab 3:9.

In the following strophe (Job 27:13) Job now begins as Zophar (Job 20:29) concluded. He gives back to the friends the doctrine they have fully imparted to him. They have held the lot of the evil-doer before him as a mirror, that he may behold himself in it and be astounded; he holds it before them, that they may perceive how not only his bearing under suffering, but also the form of his affliction, is of a totally different kind.

In Chapter 28, as Keil and Delitzsch put it, "Job desires to show that the final lot of the rich man is well merited, because the treasures which he made the object of his avarice and pride, though ever so costly, are still earthy in their nature and origin." Job places these earthly treasures which men may so skillfully mine out of the earth and which even the birds and animals cannot see the way to (v7-8), in contrast to wisdom (v20), which only God can find and give (v23) and which is the fear of the Lord and departing from evil (v28).

In Chapter 29, Job laments his fall from his prior glory, taking note of how God had preserved him (v2-5) and he was given prosperity (v6) and great respect among the people (v7-11,21-25). This respect Job attributes to his righteous conduct as being a defender of the poor and needy (v12-17), for which conduct he thought that his prosperity was sure (v18-20).

Thus, Chapter 30 takes great contrast, noting how Job's prior respect had fallen into derision even among the lowliest of people (v1-14), of whom Job takes special note of their mean and lowly nature (v3-7). Job then returns to his focus on the extent of his sufferings (v15-19) and the One behind his afflictions (v20-23), even calling God cruel in His oppression. Of special note in this chapter is v24, which is difficult to interpret. The verse reads, in the KJV, "Howbeit he will not stretch out his hand to the grave, though they cry in his destruction," but it would be better rendered as a question, "will he not stretch out his hand in falling, and doth he not raise a cry for help on that account in his ruin?" (Keil and Delitzsch). Job asks this question to note that though he felt assured of destruction by God (v23: "For I know that thou wilt bring me to death, and to the house appointed for all living"), yet it would still be normal to yell on the way down. Job finishes by noting his severity in mourning, that he had become brother and companion to animals whose cry is like mourning (v29: "I am a brother to dragons, and a companion to owls"; most likely dragon = jackal and owl = ostrich).

In Chapter 31, Job finishes by justifying himself once again, in turn describing the wicked things he HAD NOT done and then the punishment he should have received if he HAD done them, so as to emphasize his innocence almost with an oath. 

For example:

[Job 31:7-8 KJV] 7 If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands; 8 Then let me sow, and let another eat; yea, let my offspring be rooted out.

[Job 31:9-10 KJV] 9 If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door; 10 Then let my wife grind unto another, and let others bow down upon her. (grind to another: let her be the servant/slave of another)

[Job 31:19-22 KJV] 19 If I have seen any perish for want of clothing, or any poor without covering; 20 If his loins have not blessed me, and if he were not warmed with the fleece of my sheep; 21 If I have lifted up my hand against the fatherless, when I saw my help in the gate: 22 Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone.

Job also once again declares a desire to have a hearing with the almighty:

[Job 31:6, 35-37 KJV] 6 Let me be weighed in an even balance, that God may know mine integrity. ... 35 Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that mine adversary had written a book. 36 Surely I would take it upon my shoulder, and bind it as a crown to me. 37 I would declare unto him the number of my steps; as a prince would I go near unto him.

A point of interest - difficulty in understanding - in Job 31, is the section where Job speaks about idolatry:

[Job 31:26-27 KJV] 26 If I beheld the sun when it shined, or the moon walking in brightness; 27 And my heart hath been secretly enticed, or my mouth hath kissed my hand:

I became interested in what it means for the mouth to kiss the hand, and this is what I found in Keil and Delitzsch:

Kissing is called נשׁק as being ajoining of lip to lip. Accordingly the kiss by hand can be described by נשׁקה יד לפה; the kiss which the mouth gives the hand is to a certain extent also a kiss which the hand gives the mouth, since the hand joins itself to the mouth. Thus to kiss the hand in the direction of the object of veneration, or also to turn to it the kissed hand and at the same time the kiss which fastens on it (as compensation for the direct kiss, 1 Kings 19:18; Hosea 13:2), is the proper gesture of the προσκύνησις (worship) and adoratio mentioned; comp. Pliny, h. n. xxviii. 2, 5; Inter adorandum dexteram ad osculum referimus et totum corpus circumagimus. Tacitus, Hist. iii. 24, says that in Syria they value the rising sun; and that this was done by kissing the hand ( τῆν χεῖρα κύσαντες ) in Western Asia as in Greece, is to be inferred from Lucians Περὶ ὀρχήσεως , c. xvii.

Also, Matthew Poole:

Kissed my hand, in token of worship; whereof this was a sign, whether given to men, as Genesis 41:40 Psalms 2:12, or to idols, 1 Kings 19:18 Hosea 13:2. And when the idols were out of the reach of idolaters, that they could not kiss them, they used to kiss their hands, and, as it were, to throw kisses at them; of which we have many examples in heathen writers; of which see my Latin Synopsis on this place.

Job 25: Bildad's Final Argument

Matthew Henry's Overview:
Bildad here makes a very short reply to Job's last discourse, as one that began to be tired of the cause. He drops the main question concerning the prosperity of wicked men, as being unable to answer the proofs Job had produced in the foregoing chapter: but, because he thought Job had made too bold with the divine majesty in his appeals to the divine tribunal (Job 23:1-17), he in a few words shows the infinite distance there is between God and man, teaching us, I. To think highly and honourably of God, Job 25:2,3,5. II. To think meanly of ourselves, Job 25:4,6. These, however misapplied to Job, are two good lessons for us all to learn.

Matthew Henry's Commentary:

Bildad is to be commended here for two things:--
1. For speaking no more on the subject about which Job and he differed. Perhaps he began to think Job was in the right, and then it was justice to say no more concerning it, as one that contended for truth, not for victory, and therefore, for the finding of truth, would be content to lose the victory or, if he still thought himself in the right, yet he knew when he had said enough, and would not wrangle endlessly for the last word. Perhaps indeed one reason why he and the rest of them let fall this debate was because they perceived that Job and they did not differ so much in opinion as they thought: they owned that wicked people might prosper a while, and Job owned they would be destroyed at last how little then was the difference! If disputants would understand one another better, perhaps they would find themselves nearer one another than they imagined.
2. For speaking so well on the matter about which Job and he were agreed. If we would all get our hearts filled with awful thoughts of God and humble thoughts of ourselves, we should not be so apt as we are to fall out about matters of doubtful disputation, which are trifling or intricate.

Two ways Bildad takes here to exalt God and abase man:--

I. He shows how glorious God is, and thence infers how guilty and impure man is before him, Job 25:2-4. Let us see then,

1. What great things are here said of God, designed to possess Job with a reverence of him, and to check his reflections upon him and upon his dealings with him:

(1.) God is the sovereign Lord of all, and with him is terrible majesty. Dominion and fear are with him, Job 25:2. He that gave being has an incontestable authority to give laws, and can enforce the laws he gives. He that made all has a right to dispose of all according to his own will, with an absolute sovereignty. Whatever he will do he does, and may do and none can say unto him, What doest thou? or Why doest thou so? Daniel 4:35. His having dominion (or being Dominus--Lord) bespeaks him both owner and ruler of all the creatures. They are all his, and they are all under his direction and at his disposal. Hence it follows that he is to be feared (that is, reverenced and obeyed), that he is feared by all that know him (the seraphim cover their faces before him), and that, first or last, all will be made to fear him. Men's dominion is often despicable, often despised, but God is always terrible.

(2.) The glorious inhabitants of the upper world are all perfectly observant of him and entirely acquiesce in his will: He maketh peace in his high places. He enjoys himself in a perfect tranquillity. The holy angels never quarrel with him, nor with one another, but entirely acquiesce in his will, and unanimously execute it without murmuring or disputing. Thus the will of God is done in heaven and thus we pray that it may be done by us and others on earth. The sun, moon, and stars, keep their courses, and never clash with one another: nay, even in this lower region, which is often disturbed with storms and tempests, yet when God pleases he commands peace, by making the storm a calm, Psalm 107:29; Psalm 65:7. Observe, The high places are his high places for the heaven, even the heavens, are the Lord's (Psalm 115:16) in a peculiar manner. Peace is God's work where it is made it is he that makes it, Isaiah 57:19. In heaven there is perfect peace for there is perfect holiness, and there is God, who is love.

(3.) He is a God of irresistible power: Is there any number of his armies? Job 25:3. The greatness and power of princes are judged of by their armies. God is not only himself almighty, but he has numberless numbers of armies at his beck and disposal,--standing armies that are never disbanded,--regular troops, and well disciplined, that are never to seek, never at a loss, that never mutiny,--veteran troops, that have been long in his service,--victorious troops, that never failed of success nor were ever foiled. All the creatures are his hosts, angels especially. He is Lord of all, Lord of hosts. He has numberless armies, and yet makes peace. He could make war upon us, but is willing to be at peace with us and even the heavenly hosts were sent to proclaim peace on earth and good will towards men, Luke 2:14.

(4.) His providence extends itself to all: Upon whom does not his light arise? The light of the sun is communicated to all parts of the world, and, take the year round, to all equally. See Psalm 19:6. That is a faint resemblance of the universal cognizance and care God takes of the whole creation, Matthew 5:45. All are under the light of his knowledge and are naked and open before him. All partake of the light of his goodness: it seems especially to be meant of that. He is good to all the earth is full of his goodness. He is Deus optimus--God, the best of beings, as well as maximus--the greatest: he has power to destroy but his pleasure is to show mercy. All the creatures live upon his bounty.

2. What low things are here said of man, and very truly and justly (Job 25:4): How then can man be justified with God? Or how can he be clean? Man is not only mean, but vile, not only earthly, but filthy he cannot be justified, he cannot be clean,

(1.) In comparison with God. Man's righteousness and holiness, at the best, are nothing to God's, Psalm 89:6.

(2.) In debate with God. He that will quarrel with the word and providence of God must unavoidably go by the worst. God will be justified, and then man will be condemned, Psalm 51:4; Romans 3:4. There is no error in God's judgment, and therefore there lies no exception against it, nor appeal from it.

(3.) In the sight of God. If God is so great and glorious, how can man, who is guilty and impure, appear before him?
Note,
[1.] Man, by reason of his actual transgressions, is obnoxious to God's justice and cannot in himself be justified before him: he can neither plead Not guilty, nor plead any merit of his own to balance or extenuate his guilt. The scripture has concluded all under sin.
[2.] Man, by reason of his original corruption, as he is born of a woman, is odious to God's holiness, and cannot be clean in his sight. God sees his impurity, and it is certain that by it he is rendered utterly unfit for communion and fellowship with God in grace here and for the vision and fruition of him in glory hereafter. We have need therefore to be born again of water and of the Holy Ghost, and to be bathed again and again in the blood of Christ, that fountain opened.

II. He shows how dark and defective even the heavenly bodies are in the sight of God, and in comparison with him, and thence infers how little, and mean, and worthless, man is.

1. The lights of heaven, though beauteous creatures, are before God as clods of earth (Job 25:5): Behold even to the moon, walking in brightness, and the stars, those glorious lamps of heaven, which the heathen were so charmed with the lustre of that they worshipped them--yet, in God's sight, in comparison with him, they shine not, they are not pure they have no glory, by reason of the glory which excelleth, as a candle, though it burn, yet does not shine when it is set in the clear light of the sun. The glory of God, shining in his providences, eclipses the glory of the brightest creatures, Isaiah 24:23. The moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Sion. The heavenly bodies are often clouded we plainly see spots in the moon, and, with the help of glasses, may sometimes discern spots upon the sun too: but God sees spots in them that we do not see. How durst Job then so confidently appeal to God, who would discover that amiss in him which he was not aware of in himself?

2. The children of men, though noble creatures, are before God but as worms of the earth (Job 25:6): How much less does man shine in honour, how much less is he pure in righteousness that is a worm, and the son of man, whoever he be, that is a worm!--a vermin (so some), not only mean and despicable, but noxious and detestable a mite (so others), the smallest animal, which cannot be discerned with the naked eye, but through a magnifying glass. Such a thing is man.

(1.) So mean, and little, and inconsiderable, in comparison with God and with the holy angels: so worthless and despicable, having his original in corruption, and hastening to corruption. What little reason has man to be proud, and what great reason to be humble!

(2.) So weak and impotent, and so easily crushed, and therefore a very unequal match for Almighty God. Shall man be such a fool as to contend with his Maker, who can tread him to pieces more easily than we can a worm? (3.) So sordid and filthy. Man is not pure for he is a worm, hatched in putrefaction, and therefore odious to God. Let us therefore wonder at God's condescension in taking such worms as we are into covenant and communion with himself, especially at the condescension of the Son of God, in emptying himself so far as to say, I am a worm, and no man, Psalm 22:6.

Job 23-24

In these chapters, Job first directs his plea to God to be heard in His judgment and then to Eliphaz to rekindle the argument of affliction of the righteous vs. the prosperity of the wicked.

Chapter 23:
Matthew Henry's Overview:
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 23:8,9), nor gain any hope of relief, Job 23:13,14. 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 23:6,7), 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,Zechariah 14:6,7, neither perfectly clear nor perfectly dark, but "at evening time it was light."

Verse 2: "Even to day is my complaint bitter: my stroke is heavier than my groaning"

MH: We wrong God if our groaning be heavier than our stroke, like froward children, who, when they cry for nothing, have justly something given them to cry for but we do not wrong ourselves though our stroke be heavier than our groaning, for little said is soon amended.

Verse 3: "Oh that I knew where I might find him! that I might come even to his seat!"

MH: But Job here seems to complain too boldly that his friends wronged him and he knew not which way to apply himself to God to have justice done him, else he would go even to his seat, to demand it. A patient waiting for death and judgment is our wisdom and duty, and, if we duly consider things, that cannot be without a holy fear and trembling but a passionate wishing for death or judgment, without any such fear and trembling, is our sin and folly, and ill becomes us. Do we know what death and judgment are, and are we so very ready for them, that we need not time to get readier? Woe to those that thus, in a heat, desire the day of the Lord, Amos 5:18.

Verse 4: "I would order my cause before him, and fill my mouth with arguments."

MH: He is so sure of the goodness of his own cause that he longs to be opening it at God's bar (Job 23:4): "I would order my cause before him, and set it in a true light. I would produce the evidences of my sincerity in a proper method, and would fill my mouth with arguments to prove it." We may apply this to the duty of prayer, in which we have boldness to enter into the holiest and to come even to the footstool of the throne of grace. We have not only liberty of access, but liberty of speech. We have leave, (1.) To be particular in our requests, to order our cause before God, to speak the whole matter, to lay before him all our grievances, in what method we think most proper we durst not be so free with earthly princes as a humble holy soul may be with God. (2.) To be importunate in our requests. We are allowed, not only to pray, but to plead, not only to ask, but to argue nay, to fill our mouths with arguments, not to move God (he is perfectly apprized of the merits of the cause without our showing), but to move ourselves, to excite our fervency and encourage our faith in prayer.

Verse 7: "There the righteous might dispute with him so should I be delivered for ever from my judge."

MH: There, in the court of heaven, when the final sentence is to be given, the righteous might dispute with him and come off in his righteousness. Now, even the upright are often chastened of the Lord, and they cannot dispute against it; integrity itself is no fence either against calamity or calumny but in that day they shall not be condemned with the world, though God may afflict by prerogative. Then you shall discern between the righteous and the wicked (Malachi 3:18), so vast will be the difference between them in their everlasting state whereas now we can scarcely distinguish them, so little is the difference between them as to their outward condition, for all things come alike to all. Then, when the final doom is given, "I shall be delivered for ever from my Judge," that is, "I shall be saved from the unjust censures of my friends and from that divine sentence which is now so much a terror to me." Those that are delivered up to God as their owner and ruler shall be for ever delivered from him as their judge and avenger and there is no flying from his justice but by flying to his mercy.

Verses 8-9: "8 Behold, I go forward, but he is not there and backward, but I cannot perceive him: 9 On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him:"

MH: Here, I. Job complains that he cannot understand the meaning of God's providences concerning him, but is quite at a loss about them (Job 23:8,9): I go forward, but he is not there, &c. Eliphaz had bid him acquaint himself with God. "So I would, with all my heart," says Job, "If I knew how to get acquainted with him."

That he could not find out the cause of his troubles, nor the sin which provoked God to contend with him. He took a view of his whole conversation, turned to every side of it, and could not perceive wherein he had sinned more than others, for which he should thus be punished more than others nor could he discern what other end God should aim at in afflicting him thus.

Verse 10: "But he knoweth the way that I take: when he hath tried me, I shall come forth as gold."

After Job had almost lost himself in the labyrinth of the divine counsels, how contentedly does he sit down, at length, with this thought: "Though I know not the way that he takes (for his way is in the sea and his path in the great waters, his thoughts and ways are infinitely above ours and it would be presumption in us to pretend to judge of them), yet he knows the way that I take," Job 23:10.

"He knows that, however I may sometimes have taken a false step, yet I have still taken a good way, have chosen the way of truth, and therefore he knows it," that is, he accepts it, and is well pleased with it, as he is said to know the way of the righteous, Psalm 1:6.

From this Job infers, When he hath tried me I shall come forth as gold. Those that keep the way of the Lord may comfort themselves, when they are in affliction, with these three things:-- [1.] That they are but tried. It is not intended for their hurt, but for their honour and benefit it is the trial of their faith, 1 Peter 1:7. [2.] That, when they are sufficiently tried, they shall come forth out of the furnace, and not be left to consume in it as dross or reprobate silver. The trial will have an end. God will not contend for ever. [3.] That they shall come forth as gold, pure in itself and precious to the refiner. They shall come forth as gold approved and improved, found to be good and made to be better. Afflictions are to us as we are those that go gold into the furnace will come out no worse.

Verses 11-12: "11 My foot hath held his steps, his way have I kept, and not declined. 12 Neither have I gone back from the commandment of his lips I have esteemed the words of his mouth more than my necessary food."

That God's word was the rule he walked by, Job 23:12. He governed himself by the commandment of God's lips, and would not go back from that, but go forward according to it. Whatever difficulties we may meet with in the way of God's commandments, though they lead us through a wilderness, yet we must never think of going back, but must press on towards the mark. Job kept closely to the law of God in his conversation, for both his judgment and his affection led him to it: I have esteemed the words of his mouth more than my necessary food that is, he looked upon it as his necessary food he could as well have lived without his daily bread as without the word of God. I have laid it up (so the word is), as those that lay up provision for a siege, or as Joseph laid up corn before the famine. Eliphaz had told him to lay up God's words in his heart, Job 22:22. "I do," says he, "and always did, that I might not sin against him, and that, like the good householder, I might bring forth for the good of others." Note, The word of God is to our souls what our necessary food is to our bodies it sustains the spiritual life and strengthens us for the actions of life it is that which we cannot subsist without, and which nothing else can make up the want of: and we ought therefore so to esteem it, to take pains for it, hunger after it, feed upon it with delight, and nourish our souls with it and this will be our rejoicing in the day of evil, as it was Job's here.

Verses 13-17: "13 But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. 14 For he performeth the thing that is appointed for me: and many such things are with him. 15 Therefore am I troubled at his presence: when I consider, I am afraid of him. 16 For God maketh my heart soft, and the Almighty troubleth me: 17 Because I was not cut off before the darkness, neither hath he covered the darkness from my face."

He lays down good truths, and truths which were capable of a good improvement, Job 23:13,14.
1. That God's counsels are immutable: He is in one mind, and who can turn him? He is one (so some read it) or in one he has no counsellors by whose interest he might be prevailed with to alter his purpose

2. That his power is irresistible: What his soul desires or designs even that he does, and nothing can stand in his way or put him upon new counsels. Men desire many things which they may not do, or cannot do, or dare not do. But God has an incontestable sovereignty his will is so perfectly pure and right that it is highly fit he should pursue all its determinations. And he has an uncontrollable power. None can stay his hand. Whatever the Lord pleased that did he (Psalm 135:6), and always will, for it is always best.

3. That all he does is according to the counsel of his will (Job 23:14): He performs the thing that is appointed for me. Whatever happens to us, it is God that performs it (Psalm 57:2), and an admirable performance the whole will appear to be when the mystery of God shall be finished. He performs all that, and that only, which was appointed, and in the appointed time and method. This may silence us, for what is appointed cannot be altered. But to consider that, when God was appointing us to eternal life and glory as our end, he was appointing to this condition, this affliction, whatever it is, in our way, this may do more than silence us, it may satisfy us that it is all for the best though what he does we know not now, yet we shall know hereafter.

4. That all he does is according to the custom of his providence: Many such things are with him, that is, He does many things in the course of his providence which we can give no account of, but must resolve into his absolute sovereignty. Whatever trouble we are in others have been in the like. Our case is not singular the same afflictions are accomplished in our brethren, 1 Peter 5:9. Are we sick or sore, impoverished and stripped? Are our children removed by death or our friends unkind? This is what God has appointed for us, and many such things are with him. Shall the earth be forsaken for us?

He makes but a bad use of these good truths. Had he duly considered them, he might have said, "Therefore am I easy and pleased, and well reconciled to the way of my God concerning me therefore will I rejoice in hope that my troubles will issue well at last." But he said, Therefore am I troubled at his presence, Job 23:15.

See what impressions were made upon him by the wounds of his spirit.
1. He was very fearful (Job 23:16): The Almighty troubled him, and so made his heart soft, that is, utterly unable to bear any thing, and afraid of every thing that stirred. There is a gracious softness, like that of Josiah, whose heart was tender, and trembled at the word of God but this is meant of a grievous softness which apprehends every thing that is present to be pressing and every thing future to be threatening.
2. He was very fretful, peevish indeed, for he quarrels with God,
(1.) Because he did not die before his troubles, that he might never have seen them (Because I was not cut off before the darkness, Job 23:17), and yet if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. This may help to reconcile us to death, whenever it comes, that we do not know what evil we may be taken away from. But when trouble comes it is folly to wish we had not lived to see it and it is better to make the best of it.
(2.) Because he was left to live so long in his troubles, and the darkness was not covered from his face by his being hidden in the grave. We should bear the darkness better than thus if we would but remember that to the upright there sometimes arises a marvellous light in the darkness however, there is reserved for them a more marvellous light after it.

Chapter 24:
Matthew Henry's Overview:
Job having by his complaints in the foregoing chapter given vent to his passion, and thereby gained some ease, breaks them off abruptly, and now applies himself to a further discussion of the doctrinal controversy between him and his friends concerning the prosperity of wicked people. That many live at ease who yet are ungodly and profane, and despise all the exercises of devotion, he had shown, Job 21:1-34 Now here he goes further, and shows that many who are mischievous to mankind, and live in open defiance to all the laws of justice and common honesty, yet thrive and succeed in their unrighteous practices and we do not see them reckoned with in this world. What he had said before (Job 12:6), "The tabernacles of robbers prosper," he here enlarges upon. He lays down his general proposition (Job 24:1), that the punishment of wicked people is not so visible and apparent as his friends supposed, and then proves it by an induction of particulars. I. Those that openly do wrong to their poor neighbours are not reckoned with, nor the injured righted (Job 24:2-12), though the former are very barbarous, Job 24:21,22. II. Those that secretly practise mischief often go undiscovered and unpunished, Job 24:13-17. III. That God punished such by secret judgments and reserves them for future judgments (Job 24:18-20,23-25), so that, upon the whole matter, we cannot say that all who are in trouble are wicked for it is certain that all who are in prosperity are not righteous.

[Job 24:1 KJV] 1 Why, seeing times are not hidden from the Almighty, do they that know him not see his days?

Pulpit Commentary: Why, seeing times are not hidden from the almighty. By "times" seem to be meant God's special periods of exhibiting himself in action as the moral Governor of the world, vindicating the righteous, and taking vengeance upon sinners. Such "times" are frequently spoken of in the prophetical Scriptures as "days of the Lord" (see Isaiah 2:12; Isaiah 3:18; Isaiah 4:1; Isaiah 13:6, Isaiah 13:9; Joel 1:15; Joel 2:1, Joel 2:11; Obadiah 1:15; Zephaniah 1:7, Zephaniah 1:14, etc.). They are, of course, "not hidden" from him, seeing that it is he who determines on them beforehand, and, when their fixed date is come, makes them special "days," or "times," different from all others. Do they who know him not see his days? i.e. why are even they, who know and serve God, kept in the dark as to these "times," so that they do not foresee them or know when they are coming? This is to Job a great perplexity.

[Job 24:25 KJV] 25 And if [it be] not [so] now, who will make me a liar, and make my speech nothing worth?

Pulpit: And if it be not so now; i.e. "if these things be not as I say." Who will make me a liar? Which of you will stand forth and disprove them, and so "make me a liar "? And make my speech nothing worth? Show, i.e.' my whole discourse to be valueless. This bold challenge no one attempts to take up.

Job 22

Job Chapter 22

The Pulpit Commentary Overview:

Eliphaz returns to the attack, but with observations that are at first strangely pointless and irrelevant, e.g. on the unprofitableness of man to God (verses l, 2), and on the slight importance of Job's case (verse 3). After this weak prelude, however, there is more vigour in his assault. In verses 4-9 he directly charges Job with a number of specified sins, and in verses 10, 11 declares his sufferings to be the consequence of them. He then proceeds to accuse him of denying God's omniscience (verses 12-14), and, alter some not very successful attempts to retort on him his own words (verses 15-20), finally recurs to his favourite devices (see Job 5:17-26) of exhorting Job to submission and repentance, and promising him restoration to God's favour and a return of prosperity (verses 21-30).

Matthew Henry Overview:

Eliphaz here leads on a third attack upon poor Job, in which Bildad followed him, but Zophar drew back, and quitted the field. It was one of the unhappinesses of Job, as it is of many an honest man, to be misunderstood by his friends. He had spoken of the prosperity of wicked men in this world as a mystery of Providence, but they took it for a reflection upon Providence, as countenancing their wickedness and they reproached him accordingly. In this chapter, I. Eliphaz checks him for his complaints of God, and of his dealings with him, as if he thought God had done him wrong, Job 22:2-4. II. He charges him with many high crimes and misdemeanours, for which he supposes God was now punishing him. 1. Oppression and injustice, Job 22:5-11. 2. Atheism and infidelity, Job 22:12-14. III. He compares his case to that of the old world, Job 22:15-20. IV. He gives him very good counsel, assuring him that, if he would take it, God would return in mercy to him and he should return to his former prosperity,Job 22:21-30.

Verse 2: "Can a man be profitable unto God, as he that is wise may be profitable unto himself?"

Matthew Henry: The gains of religion are infinitely greater than the losses of it, and so it will appear when they are balanced. But can a man be thus profitable to God? No, for such is the perfection of God that he cannot receive any benefit or advantage by men; [for] what can be added to that which is infinite? And such is the weakness and imperfection of man that he cannot offer any benefit or advantage to God. Can the light of a candle be profitable to the sun or the drop of the bucket to the ocean? He that is wise is profitable to himself, for his own direction and defence, his own credit and comfort he can with his wisdom entertain himself and enrich himself but can he so be profitable to God? No God needs not us nor our services. We are undone, for ever undone, without him but he is happy, for ever happy, without us. Is it any gain to him, any real addition to his glory or wealth, if we make our way perfect? Suppose it were absolutely perfect, yet what is God the better? Much less when it is so far short of being perfect. 2. It is no pleasure to him. God has indeed expressed himself in his word well pleased with the righteous his countenance beholds them and his delight is in them and their prayers but all that adds nothing to the infinite satisfaction and complacency which the Eternal Mind has in itself. God can enjoy himself without us, though we could have but little enjoyment of ourselves without our friends. This magnifies his condescension, in that, though our services be no real profit or pleasure to him, yet he invites, encourages, and accepts them.

Verse 5: "Is not thy wickedness great? and thine iniquities infinite?"

Matthew Henry: [W]hen Eliphaz charges Job thus highly, and ventures to descend to particulars too, laying to his charge that which he knew not, we may take occasion hence, 1. To be angry at those who unjustly censure and condemn their brethren. For aught I know, Eliphaz, in accusing Job falsely, as he does here, was guilty of as great a sin and as great a wrong to Job as the Sabeans and Chaldeans that robbed him for a man's good name is more precious and valuable than his wealth. It is against all the laws of justice, charity, and friendship, either to raise or receive calumnies, jealousies, and evil surmises, concerning others and it is the more base and disingenuous if we thus vex those that are in distress and add to their affliction. Eliphaz could produce no instances of Job's guilt in any of the particulars that follow here, but seems resolved to calumniate boldly, and throw all the reproach he could on Job, not doubting but that some would cleave to him. 2. To pity those who are thus censured and condemned. Innocency itself will be no security against a false and foul tongue. Job, whom God himself praised as the best man in the world, is here represented by one of his friends, and he a wise and good man too, as one of the greatest villains in nature. Let us not think it strange if at any time we be thus blackened, but learn how to pass by evil report as well as good, and commit our cause, as Job did his, to him that judgeth righteously.

Verses 12-14: "Is not God in the height of heaven? and behold the height of the stars, how high they are. 13 And thou sayest, How doth God know? can he judge through the dark cloud? 14 Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven."

Matthew Henry: He charged him with atheism, infidelity, and gross impiety, and thought this was at the bottom of his injustice and oppressiveness: he that did not fear God did not regard man. He would have it thought that Job was an Epicurean, who did indeed own the being of God, but denied his providence, and fancied that he confined himself to the entertainments of the upper world and never concerned himself in the inhabitants and affairs of this.

Verse 15: "Hast thou marked the old way which wicked men have trodden?"

Pulpit Commentary: Hast thou marked the old way which wicked men have trodden? rather, Wilt thou keep the old way'etc.? (see the Revised Version). Eliphaz assumes that it is Job's intention to cast in his lot with these persons whose prosperous wickedness he has described in the preceding chapter (verses 7-15). And this notwithstanding Job's final protest, "Be the counsel of the wicked far from me" (verse 16). He calls the mode of life pursued by these wicked persons "the old way," either with allusion to the seed of Cain before the Flood, who "corrupted their way" (Genesis 6:12), or perhaps with reference to the descendants of Nimrod after it.

Verses 21-23 "Acquaint now thyself with him, and be at peace: thereby good shall come unto thee. 22 Receive, I pray thee, the law from his mouth, and lay up his words in thine heart. 23 If yout return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles."

Matthew Henry:

 Now here observe,

I. The good counsel which Eliphaz gives to Job and good counsel it is to us all, though, as to Job, it was built upon a false supposition that he was a wicked man and now a stranger and enemy to God. 1.Acquaint now thyself with God. Acquiesce in God so some. It is our duty at all times, especially when we are in affliction, to accommodate ourselves to, and quiet ourselves in, all the disposals of the divine Providence. Join thyself to him (so some) fall in with his interests, and act no longer in opposition to him. Our translators render it well, "Acquaint thyself with him be not such a stranger to him as thou hast made thyself by casting off the fear of him and restraining prayer before him." It is the duty and interest of every one of us to acquaint himself with God. We must get the knowledge of him, fix our affections on him, join ourselves to him in a covenant of friendship, and then set up, and keep up, a constant correspondence with him in the ways he has appointed. It is our honour that we are made capable of this acquaintance, our misery that by sin we have lost it, our privilege that through Christ we are invited to return to it and it will be our unspeakable happiness to contract and cultivate this acquaintance. 2. "Be at peace, at peace with thyself, not fretful, uneasy, and in confusion let not thy heart be troubled, but be quiet and calm, and well composed. Be at peace with thy God be reconciled to him. Do not carry on this unholy war. Thou complainest that God is thy enemy be thou his friend." It is the great concern of every one of us to make our peace with God, and it is necessary in order to our comfortable acquaintance with him for how can two walk together except they be agreed? Amos 3:3. This we must do quickly, now, before it be too late. Agree with thy adversary while thou art in the way. This we are earnestly urged to do. Some read it, "Acquaint thyself, I pray thee, with him, and be at peace." God himself beseeches us ministers, in Christ's stead, pray us to be reconciled. Can we gainsay such entreaties? 3. Receive the law from his mouth, Job 22:22. "Having made thy peace with God, submit to his government, and resolve to be ruled by him, that thou mayest keep thyself in his love." We receive our being and maintenance from God. From him we hope to receive our bliss, and from him we must receive law. Lord, what wilt thou have me to do? Acts 9:6. Which way soever we receive the intimations of his will we must have our eye to him whether he speaks by scripture, ministers, conscience, or Providence, we must take the word as from his mouth and bow our souls to it. Though, in Job's time, we do not know that there was any written word, yet there was a revelation of God's will to be received. Eliphaz looked upon Job as a wicked man, and was pressing him to repent and reform. Herein consists the conversion of a sinner--his receiving the law from God's mouth and no longer from the world and the flesh. Eliphaz, being now in contest with Job, appeals to the word of God for the ending of the controversy. "Receive that, and be determined by it." To the law and to the testimony.4. Lay up his word in thy heart. It is not enough to receive it, but we must retain it, Proverbs 3:18. We must lay it up as a thing of great value, that it may be safe and we must lay it up in our hearts, as a thing of great use, that it may be ready to us when there is occasion and we may neither lose it wholly nor be at a loss for it in a time of need. 5. Return to the Almighty, Job 22:23. "Do not only turn from sin, but turn to God and thy duty. Do not only turn towards the Almighty in some good inclinations and good beginnings, but return to him return home to him, quite to him, so as to reach to the Almighty, by a universal reformation, an effectual thorough change of thy heart and life, and a firm resolution to cleave to him " so Mr. Poole. 6. Put away iniquity far from thy tabernacle. This was the advice Zophar gave him, Job 11:14. "Let not wickedness dwell in thy tabernacle. Put iniquity far off, the further the better, not only from thy heart and hand, but from thy house. Thou must not only not be wicked thyself, but must reprove and restrain sin in those that are under thy charge." Note, Family reformation is needful reformation we and our house must serve the Lord.

Verse 30: "He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands."

Keil and Delitzsch:

The exhortations and promises by which Eliphaz then (Job 22:21-30) seeks to lead Job back to God are in and of themselves true and most glorious. There is also somewhat in them which reflects shame on Job; they direct him to that inward peace, to that joy in God, which he had entirely lost sight of when he spoke of the misfortune of the righteous in contrast with the prosperity of the wicked.

But even these beauteous words of promise are blemished by the false assumption from which they proceed. The promise, the Almighty shall become Job's precious ore, rests on the assumption that Job is now suffering the punishment of his avarice, and has as its antecedent: “Lay thine ore in the dust, and thine Ophir beneath the pebbles of the brook.” Thus do even the holiest and truest words lose their value when they are not uttered at the right time, and the most brilliant sermon that exhorts to penitence remains without effect when it is prompted by pharisaic uncharitableness. The poet, who is general has regarded the character of Eliphaz as similar to that of a prophet (vid., Job 4:12.), makes him here at the close of his speech against his will prophesy the issue of the controversy. He who now, considering himself as נקי, preaches penitence to Job, shall at last stand forth as אי נקי, and will be one of the first who need Job's intercession as the servant of God, and whom he is able mediatorially to rescue by the purity of his hands.

Job 20-21

Job Chapter 20:
John Gill's Overview:
Zophar and his friends, not satisfied with Job's confession of faith (Job 19:25-27), he in his turn replies, and in his preface gives his reasons why he made any answer at all, and was so quick in it, Job 20:1; and appeals to Job for the truth of an old established maxim, that the prosperity of wicked men and hypocrites is very short lived, Job 20:4; and the short enjoyment of their happiness is described by several elegant figures and similes, Job 20:6; such a wicked man being obliged, in his lifetime, to restore his ill gotten goods, and at death to lie down with the sins of his youth, Job 20:10; his sin in getting riches, the disquietude of his mind in retaining them, and his being forced to make restitution, are very beautifully expressed by the simile of a sweet morsel kept in the mouth, and turned to the gall of asps in the bowels, and then vomited up, Job 20:12; the disappointment he shall have, the indigent and strait circumstances he shall be brought into, and the restitution he shall be obliged to make for the oppression of the poor, and the uneasiness he shall feel in his own breast, are set forth in a very strong light, Job 20:17; and it is suggested, that not only the hand of wicked men should be upon him, but the wrath of God also, which should seize on him suddenly and secretly, and would be inevitable, he not being able to make his escape from it, and which would issue in the utter destruction of him and his in this world, and that to come, Job 20:23. And the chapter is, concluded with this observation, that such as before described is the appointed portion and heritage of a wicked man from God, Job 20:29


Job Chapter 21:
Matthew Henry's Overview:
This is Job's reply to Zophar's discourse, in which he complains less of his own miseries than he had done in his former discourses (finding that his friends were not moved by his complaints to pity him in the least), and comes closer to the general question that was in dispute between him and them, Whether outward prosperity, and the continuance of it, were a mark of the true church and the true members of it, so that the ruin of a man's prosperity is sufficient to prove him a hypocrite, though no other evidence appear against him: this they asserted, but Job denied. I. His preface here is designed for the moving of their affections, that he might gain their attention, Job 21:1-6. II. His discourse is designed for the convincing of their judgments and the rectifying of their mistakes. He owns that God does sometimes hang up a wicked man as it were in chains, in terrorem--as a terror to others, by some visible remarkable judgment in this life, but denies that he always does so nay, he maintains that commonly he does otherwise, suffering even the worst of sinners to live all their days in prosperity and to go out of the world without any visible mark of his wrath upon them. 1. He describes the great prosperity of wicked people, Job 21:7-13. 2. He shows their great impiety, in which they are hardened by their prosperity, Job 21:14-16. 3. He foretels their ruin at length, but after a long reprieve, Job 21:17-21. 4. He observes a very great variety in the ways of God's providence towards men, even towards bad men, Job 21:22-26. 5. He overthrows the ground of their severe censures of him, by showing that the destruction of the wicked is reserved for the other world, and that they often escape to the last in this world (Job 21:27-34), and in this Job was clearly in the right.

Verse 7: "Wherefore do the wicked live, become old, yea, are mighty in power?"
Matthew Henry:

I. He here describes their prosperity in the height, and breadth, and length of it. "If this be true, as you say, pray tell me wherefore do the wicked live?" Job 21:7.

1. The matter of fact is taken for granted, for we see instances of it every day. (1.) They live, and are not suddenly cut off by the strokes of divine vengeance. Those yet speak who have set their mouths against the heavens. Those yet act who have stretched out their hands against God. Not only they live (that is, they are reprieved), but they live in prosperity, 1 Samuel 25:6. Nay, (2.) They become old they have the honour, satisfaction, and advantage of living long, long enough to raise their families and estates. We read of a sinner a hundred years old, Isaiah 65:20. But this is not all. (3.) They are mighty in power, are preferred to places of authority and trust, and not only make a great figure, but bear a great sway. Vivit imo, et in senatum venit--He not only lives, but appears in the senate. Now wherefore is it so? Note, It is worth while to enquire into the reasons of the outward prosperity of wicked people. It is not because God has forsaken the earth, because he does not see, or does not hate, or cannot punish their wickedness but it is because the measure of their iniquities is not full. This is the day of God's patience, and, in some way or other, he makes use of them and their prosperity to serve his own counsels, while it ripens them for ruin but the chief reason is because he will make it to appear there is another world which is the world of retribution, and not this.

Verses 17-21: "How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! Goddistributeth sorrows in his anger. 18 They are as stubble before the wind, and as chaff that the storm carrieth away. 19 God layeth up his iniquity for his children: he rewardeth him, and he shall know it. 20 His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. 21 For what pleasurehath he in his house after him, when the number of his months is cut off in the midst?"

Matthew Henry:

I. He opposes this to what his friends had maintained concerning their certain ruin in this life. "Tell me how often do you see the candle of the wicked put out? Do you not as often see it burnt down to the socket, until it goes out of itself? Job 21:17. How often do you see their destruction come upon them, or God distributing sorrows in his anger among them? Do you not as often see their mirth and prosperity continuing to the last?" Perhaps there are as many instances of notorious sinners ending their days in pomp as ending them in misery, which observation is sufficient to invalidate their arguments against Job and to show that no certain judgment can be made of men's character by their outward condition.

II. He reconciles this to the holiness and justice of God. Though wicked people prosper thus all their days, yet we are not therefore to think that God will let their wickedness always go unpunished. No, 1. Even while they prosper thus they are as stubble and chaff before the stormy wind, Job 21:18. They are light and worthless, and of no account either with God or with wise and good men. They are fitted to destruction, and continually lie exposed to it, and in the height of their pomp and power there is but a step between them and ruin. 2. Though they spend all their days in wealth God is laying up their iniquity for their children (Job 21:19), and he will visit it upon their posterity when they are gone. The oppressor lays up his goods for his children, to make them gentlemen, but God lays up his iniquity for them, to make them beggars. He keeps an exact account of the fathers' sins, seals them up among his treasures(Deuteronomy 32:34), and will justly punish the children, while the riches, to which the curse cleaves, are found as assets in their hands. 3. Though they prosper in this world, yet they shall be reckoned with in another world. God rewards him according to his deeds at last (Job 21:19), though the sentence passed against his evil works be not executed speedily. Perhaps he may not now be made to fear the wrath to come, but he may flatter himself with hopes that he shall have peace though he go on but he shall be made to feel it in the day of the revelation of the righteous judgment of God. He shall know it (Job 21:20):His eyes shall see his destruction which he would not be persuaded to believe. They will not see, but they shall see, Isaiah 26:11. The eyes that have been wilfully shut against the grace of God shall be opened to see his destruction. He shall drink of the wrath of the Almighty that shall be the portion of his cup. Compare Psalm 11:6; Revelation 14:10. The misery of damned sinners is here set forth in a few words, but very terrible ones. They lie under the wrath of an Almighty God, who, in their destruction, both shows his wrath and makes known his power and, if this will be his condition in the other world, what good will his prosperity in this world do him? What pleasure has he in his house after him? Job 21:21. Our Saviour has let us know how little pleasure the rich man in hell had in his house after him, when the remembrance of the good things he had received in his life-time would not cool his tongue, but added much to his misery, as did also the sorrow he was in lest his five brethren, whom he left in his house after him, should follow him to that place of torment, Luke 16:25-28. So little will the gain of the world profit him that has lost his soul.

Verses 30-31: "That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath. 31 Who shall declare his way to his face? and who shall repay him what he hath done?"

Matthew Henry:

What is it that Job here asserts? Two things:-- (1.) That impenitent sinners will certainly be punished in the other world, and, usually, their punishment is put off until then. (2.) That therefore we are not to think it strange if they prosper greatly in this world and fall under no visible token of God's wrath. Therefore they are spared now, because they are to be punished then therefore the workers of iniquity flourish, that they may be destroyed for ever, Psalm 92:7. The sinner is here supposed, [1.] To live in a great deal of power, so as to be not only the terror of the mighty in the land of the living (Ezekiel 32:27), but the terror of the wise and good too, whom he keeps in such awe that none dares declare his way to his face, Job 21:31. None will take the liberty to reprove him, to tell him of the wickedness of his way, and what will be in the end thereof so that he sins securely, and is not made to know either shame or fear. The prosperity of fools destroys them, by setting them (in their own conceit) above reproofs, by which they might be brought to that repentance which alone will prevent their ruin. Those are marked for destruction that are let alone in sin, Hosea 4:17. And, if none dares declare his way to his face, much less dare any repay him what he has done and make him refund what he has obtained by injustice. He is one of those great flies which break through the cobwebs of the law, that hold only the little ones. This emboldens sinners in their sinful ways that they can brow-beat justice and make it afraid to meddle with them. But there is a day coming when those shall be told of their faults who now would not bear to hear of them, those shall have their sins set in order before them, and their way declared to their face, to their everlasting confusion, who would not have it done here, to their conviction, and those who would not repay the wrongs they had done shall have them repaid to them.

Verse 34: "How then comfort ye me in vain, seeing in your answers there remaineth falsehood?"

Matthew Henry:

From all this Job infers the impertinency of their discourses, Job 21:34. (1.) Their foundation is rotten, and they went upon a wrong hypothesis: "In your answers there remains falsehood what you have said stands not only unproved but disproved, and lies under such an imputation of falsehood as you cannot clear it from." (2.) Their building was therefore weak and tottering: "You comfort me in vain. All you have said gives me no relief you tell me that I shall prosper again if I turn to God, but you go upon this presumption, that piety shall certainly be crowned with prosperity, which is false and therefore how can your inference from it yield me any comfort?" Note, Where there is not truth there is little comfort to be expected.

Job 17-19

Chapter 17:
John Gill: 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.

Verse 3:
John Gill:

Lay down now,.... A pledge that thou wilt provide a surety, appoint and admit one to plead for me, and that thou wilt hear my cause, and determine it; or "put now", or "put, I pray thee"^F18, thy heart and mind to me and my case, to my petition and request, and grant it:

put me in a surety with thee; appoint, provide, and place a surety for me with thee, and let him appear to do his work and office: such an one Jesus Christ is; he is of God the Father's appointing to be the Mediator between God and men, and who himself voluntarily engaged and agreed to be the surety of the better testament; and this was known to the Old Testament saints, and to Job; and his prayer was the prayer of faith: and this work and office Christ performs; he was surety for his people from eternity, he drew nigh to God on their account, and struck hands with his Father, or covenanted and agreed with him about the salvation of his people, and the manner of it; he gave his word, his bond, to his Father for them, that he would save them; and upon that suretyship engagement of Christ all the Old Testament saints were pardoned, justified, and glorified; he promised and bound himself to pay all their debts, to satisfy for all their sins, to bring in an everlasting righteousness for them, and to bring them all safe to heaven and happiness; in order to which, he put himself in their room and stead, and laid down his life a ransom for them; upon which Job might say, and so may every believer, what follows,

who is he that will strike hands with me? that will enter the lists, litigate and dispute the point with me, or bring any charge or accusation against me, having such a surety to answer for me, such an advocate to plead my cause, such a Mediator between God and man, who has made reconciliation for sin, brought in everlasting righteousness, and satisfied law and justice, see Romans 8:33; or else the sense is, "who is he", besides him that is a surety of God's appointing and providing, "can strike hands with me?" or be a surety for me? there is no other Mediator, Saviour, or Redeemer, besides him; if he had not undertaken the cause of his people, and the redemption of them, it must have ceased for ever, no other was equal to such a work; so that here is another reason used with the Lord to provide a surety, since no other could to any purpose.

Verse 8: "Upright men shall be astonied at this, and the innocent shall stir himself against the hypocrite."
John Gill:
Upright men shall be astonished at this,.... Such as were upright in heart, and in their walk conversation, sincere and honourable in their profession of religion, these would be amazed at the afflictions of Job, and the unkindness of his friends; it is hereby suggested, that it would be then, and in ages to come, a matter of surprise to truly gracious persons, when they should hear of such sore afflictions laid upon so good a man, and he told what censures, calumnies, and reproaches, were cast upon him by his friends; this would be so astonishing, that they would not know how to believe it, and still more at a loss how to account for it, that such things should be permitted in Providence, there being reason to believe the truth of them:
and the innocent shall stir up himself against the hypocrite; that is, such, who though they are not free from sin, yet live holy and harmless lives and conversations among men, so that they are not chargeable with any gross iniquity, or what is scandalous and unbecoming their character; these shall rise up with indignation against such persons as pretend to a great deal of sanctify and devotion, and yet have no charity or love to an afflicted saint, but censure and reproach him, and add affliction to his affliction. Thus Job retorts the charge of hypocrisy his friends brought against him upon them; for he seems tacitly to design them, and delivers these words as a kind of solace to himself; that though he was thus used by them at that time, yet good men in future time would have different apprehensions of him, and rise up and vindicate his name and character.

Chapter 18:
John Gill:
In this chapter is Bildad's second reply to Job, in which he falls with great fury upon him, very sharply inveighs against him, and very highly charges him; the charges he brings against him are talkativeness and inattention to what was said to him, Job 18:1; contempt of his friends, impatience under his affliction, and pride and arrogance, as if the whole world, the course of nature and providence, and God himself all must give way to him, Job 18:3; nevertheless, he is assured of the miserable state of a wicked man, sooner or later, which is described by the extinction of his light of prosperity, Job 18:5; by the defeat of his counsels, being ensnared in a net laid for him, Job 18:7; by the terrible judgments of the sword, famine, and pestilence, by one or the other of which he is brought to death, the king of terrors, Job 18:11; by the destruction of his habitation and of his posterity, so that he has none to hear his name, or perpetuate his memory, Job 18:15; by his being driven out of the world, leaving no issue behind him, to the astonishment of all that knew him, Job 18:18; and the chapter is closed with this observation, that this is the common case of wicked and irreligious persons, Job 18:21.

Chapter 19:
John Gill:
This chapter contains Job's reply to Bildad's second speech, in which he complains of the ill usage of his friends, of their continuing to vex him, and to beat, and bruise, and break him in pieces with their hard words, and to reproach him, and carry it strange to him, Job 19:1; which he thought was very cruel, since, if he was mistaken, the mistake lay with himself, Job 19:4; and if they were determined to go on at this rate, he would have them observe, that his afflictions were of God, and therefore should take care to what they imputed them, since he could not get the reasons of them, or his cause to be heard, though he vehemently and importunately sought it, Job 19:5; and then gives an enumeration of the several particulars of his distress, all which he ascribes to God, Job 19:8; and he enlarges upon that part of his unhappy case, respecting the alienation of his nearest relations, most intimate acquaintance and friends, from him, and their contempt of him, and the like treatment he met with from his servants, and even young children, Job 19:13; all which, with other troubles, had such an effect upon him as to reduce him to a mere skeleton, and which he mentions to move the pity of these his friends, now conversing with him, Job 19:20; and yet after all, and in the midst of it, and which was his great support under his trials, he expresses his strong faith in his living Redeemer, who should appear on the earth in the latter day, and be his Saviour, and in the resurrection of the dead through Him, which he believed he should share in, and in all the happiness consequent on it; and he wishes this confession of his faith might be written and engraven, and be preserved on a rock for ever for the good of posterity, Job 19:23; and closes the chapter with an expostulation with his friends, dissuading them from persecuting him any longer, since there was no reason for it in himself, and it might be attended with bad consequences to them, Job 19:28.

Verse 25: "For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth"
Matthew Poole:
Verse 25
This is the reason of his great confidence in the goodness of his cause, and his willingness to have the matter depending between him and his friends published and submitted to any trial, because he had a living and powerful Redeemer to plead his cause, and vindicate his person from all their severe censures, and to give sentence for him.

I know: I have no knowledge, nor confidence, nor hope of restitution to the prosperities of this life; yet this one thing I know, which is more comfortable and considerable, and therein I rejoice, though I be now a dying man, and in a desperate condition for this life.

My redeemer; in whom I have a particular interest, and he hath a particular care of me.

Quest. What redeemer and what deliverance doth Job speak of in this and the two following verses?
Answ. Some late interpreters understand this place metaphorically, of God’s delivering Job out of his doleful and desperate condition, and restoring him to his former splendour and happiness in the world; it being a very usual thing in Scripture to call eminent dangers or calamities by the name of death, asPsalms 22:15 88:4,5 Eze 37:11,12 2 Corinthians 11:23; and great and glorious deliverances by the name of quickening and resurrection, as Psalms 71:20 Isaiah 26:19 Romans 11:15. But the most interpreters, both ancient and modern, understand it of Christ, and of his resurrection, and of Job’s resurrection to life by his power and favour; which seems most probable for many reasons.

1. From that known rule, that a proper and literal interpretation of Scripture is always to be preferred before the metaphorical, where it suits with the text and with other scriptures.

2. From the Hebrew word goel, here used; which although sometimes it be used of God absolutely, or essentially considered, yet it most properly agrees to Jesus Christ; for this word, as all Hebricians know, is primarily used of the next kinsman, whose office it was to redeem by a price paid the sold or mortgaged estate of his deceased kinsman, Leviticus 25:25; and to revenge his death, Numbers 35:12; and to maintain his name and honour, by raising up seed to him, Deuteronomy 25:5: all which most fitly agrees to Christ, who is our nearest Kinsman and Brother, Hebrews 2:11, as having taken our nature upon him by incarnation; who also hath redeemed that everlasting inheritance which our first parents had utterly lost and sold by the price of his own blood; and hath revenged the death of mankind upon the great contriver of it, the devil, by destroying him and his kingdom; and hath taken a course to preserve our name, and honour, and persons to eternity. And if the places where God is called Goel in the Old Testament be examined, it will be found that either all or most of them may be, and some of them must be, understood of God the Son, or of Christ, as Genesis 48:16 Isaiah 49:20. See also Psalms 74:2 Isaiah 41:14 44:16 49:7 52:3 63:16.

3. Because Job was so far from such a firm confidence as he here professeth, that he had not the least degree of hope of any such glorious temporal restoration as his friends promised to him, as we have oft seen and observed in the former discourses, as Job 16:22 17:12,13, &c. And therefore that hope which every righteous man hath in his death, Proverbs 14:32, and which Job oft professeth that he had, must necessarily be fixed upon his happiness in the future life.

4. Because some of the following expressions cannot without wresting and violence be applied to a metaphorical resurrection, as we shall see in the sequel.

5. Because this is a more lofty and spiritual strain than any in Job’s former discourses, and quite contrary to them. And as they generally savour of dejection and diffidence, and do either declare or increase his grief; so this puts him into another and much better temper. And therefore it is well observed, that after this time and these expressions we meet not with any such impatient or despairing passages as we had before; which shows that they had inspired him with new life and comfort.

6. Because this well agrees with other passages in this book; wherein Job declareth, that although he had no hope as to this life, And the comforts thereof, yet he had a hope beyond death, which made him profess, Though he slay me, yet will I trust in him, Job 13:15. Trust in him; for what? Surely for comfort and happiness. Where? Not in this life, for that he supposeth to be lost; therefore it must be in the next life. And this was one reason why he so vehemently desired death, because he knew it would bring him unto God and unto true felicity. And this his hope and confidence in God, and in his favour to him, Job opposeth to those foul and false aspersions which his friends had cast upon him, as if he had forsaken God, and cast off all fear of him, and hope in him.

Object

1. If this place had spoken of the resurrection of the body, some of the Hebrew’ writers or commentators upon this place, who did believe that doctrine, would have understood it so, and have urged it against the Sadducees, which they did not.

Answ.

1. All the Jewish writers which are now extant lived and wrote since Christ’s time, when the doctors of that people were very ignorant of many great truths, and of the plain meaning of many scriptures, and very corrupt in their principles as well as in their practices.

2. There was a manifest reason why they could not understand this text thus, because they believed that Job in his agonies did deny God’s providence, and consequently the resurrection and the future judgment, which though it was a most uncharitable and false opinion, yet forced them to interpret this text another way.

Object.

2. How is it credible that Job, in those ancient times, and in that dark state of the church, should know these great mysteries of Christ’s incarnation, and of the resurrection and life to come?

Answ. 1. The mystery of Christ’s incarnation was revealed to Adam by that first and famous promise, that the seed of the woman should break the serpent’s head, Genesis 3:15; which being the only foundation of all his hopes for the recovery and salvation of himself, and of all his posterity, he would doubtless carefully and diligently teach and explain it, as need required, to those that descended from him.

2. That the ancient patriarchs and prophets were generally acquainted with these doctrines is undeniably evident from Heb 11 1 Peter 1:9-12.

3. Particularly Abraham, from whom Job is supposed to have descended, had the promise made to him, that Christ should come out of his loins, Genesis 12:3; and is said to have seen, Christ’s day, and rejoiced to see it, John 8:56, and had his hopes and desires fixed upon a divine and heavenly city and country, Hebrews 11:10,16. And as Abraham knew and believed these things himself, so it is manifest that, he taught them to his children and servants, Genesis 18:19, and to his kindred and others, as he had occasion. And therefore it cannot seem strange that Job professeth his faith and hope in these things.

My redeemer liveth: I am a dying man, and my hopes are dying, but he liveth, and that for ever; and therefore though I die, yet he both can and will make me live again in due time, though not in this world, yet in the other, which is much better; and though I am now highly censured and condemned by my friends and others as a great dissembler and a secret sinner, whom God’s hand hath found out; yet there is a day coming wherein my cause shall be pleaded, and my name and honour vindicated from all these reproaches, and my integrity brought to light.

He shall stand: I am falling and dying, but he shall stand firm, and unmovable, and victorious, in full power and authority; all which this word

stand signifies; and therefore he is able to make me stand in judgment, and to maintain my cause against all opposers. Or, he shall arise, as this verb most commonly signifies, i.e. either,

1. He shall exist, or be born, as this word is oft used; as Numbers 32:14 Deuteronomy 29:22 Jude 2:101 Kings 3:12 Matthew 11:11. And it notes Christ’s incarnation, that although as he was God he was now and from all eternity in being, yet he should in due time be made man, and be born of a woman. Or,

2. He shall arise out of the dust; which had been more probable, if it had been in the text from or out of, as now it is upon, the earth or dust; for Christ’s resurrection from the dead might be fitly mentioned here as the cause of Job’s resurrection, which followeth.

At the latter day; either,

1. In the days of the Messiah, or of the gospel, which are oft called the

latter or last days or times; as Isaiah 2:2 Hosea 3:5 Joel 2:28, compared with Acts 2:17 1 Timothy 4:1 2 Timothy 3:1 Hebrews 1:1. Or rather,

2. At the day of the general resurrection and judgment, which, as those holy patriarchs well knew and firmly believed, was to be at the end of the world, and which is called the last day, John 6:39,40,44,51 11:24 12:48 1 Peter 1:5; for this was the time when Job’s resurrection, of which he speaketh here, was to be. Heb. at the last; by which word he plainly intimates that his hope was not of things present, and of worldly felicities, of which his friends had discoursed so much; but of another kind of, and a far greater, blessedness, which should accrue to him in after-times, long after he was dead and rotten. Or,the last; who is both the first and the last, Isaiah 44:6 Revelation 1:11, who shall subdue and survive all his and his people’s enemies, and after others the last enemy, death, 1 Corinthians 15:26, and then shall raise up his people and plead their cause, and vindicate them from all the calumnies and injuries which are put upon them, and conduct them to life and glory.

Upon the earth; the place upon which Christ shall appear and stand at the last day. Heb. upon the dust; in which his saints and members lie or sleep, whom he will raise out of it. And therefore he is fitly said to stand upon the dust, or the grave, or death, because then he will put that among other enemies under his feet; as it is expressed, 1 Corinthians 15:25,26. Some render the words thus, and that very agreeably to the Hebrew, the last, or at the last, he shall arise or stand up against (for so this very phrase is used,Genesis 4:8 Jude 9:18 Psalms 44:3) the dust, and fight with it, and rescue the bodies of the saints, which are held in it as prisoners, from its dominion and territories. Some understand this of God, that he should stand last in the field, as Conqueror of all his enemies. But this neither agrees with the words, the Hebrew aphar signifying dust, and being never used of the field or place of battle; nor with Job’s scope, which was to defend himself against his friends’ accusations, and to comfort himself with his hopes and assurance of God’s favour to be exhibited to him in due time; which end the words in that sense would by no means serve, because God might and would be Conqueror of all his enemies, though Job himself had been one of them, and though his cause had been bad, and his friends should with God have triumphed over him.

Verse 28: "But ye should say, Why persecute we him? seeing the root of the matter is found in me;"
John Gill:
But ye should say,.... Here Job directs his friends what use they should make of this confession of his faith; they should upon this say within themselves, and to one another,

why persecute we him, seeing the root of the matter is found in me? Why should we pursue him with hard words, and load him with censures and reproaches, as if he was an hypocrite, when it appears, by what he says, that he has truth in the inward parts, the true grace of God is in him; that he is rooted in the love of God, and in the person of the Redeemer; that he has the Spirit of God in him, and the divine seed which has taken root in him, and brings forth fruit: or that "the root of the word"^F11 is in him; the word of God has a place in him, and is become the ingrafted word; the root doctrines, the principal and fundamental truths of religion, are believed and professed by him, such as respect the incarnation of the Messiah, his resurrection from the dead, and coming to judgment, the resurrection of all the dead in the same body, a future state of happiness, in which saints will enjoy the beatific vision; since these things are firmly believed by him, though he may differ from us in some points about the methods of divine Providence, let us cease from persecuting him any further; see Romans 10:8.