Job 13:1–19

Job here warmly expresses his resentment of the unkindness of his friends. I. He comes up with them as one that understood the matter in dispute as well as they, and did not need to be taught by them, Job 13:1, Job 13:2. They compelled him, as the Corinthians did Paul, to commend himself and his own knowledge, yet not in a way of self-applause, but of self-justification. All he had before said his eye had seen confirmed by many instances, and his ear had heard seconded by many authorities, and he well understood it and what use to make of it. Happy are those who not only see and hear, but understand, the greatness, glory, and sovereignty of God. This, he thought, would justify what he had said before (Job 12:3), which he repeats here (Job 13:2): "What you know, the same do I know also, so that I need not come to you to be taught; I am not inferior unto you in wisdom." Note, Those who enter into disputation enter into temptation to magnify themselves and vilify their brethren more than is fit, and therefore ought to watch and pray against the workings of pride. II. He turns from them to God (Job 13:3): Surely I would speak to the Almighty; as if he had said, "I can promise myself no satisfaction in talking to you. O that I might have liberty to reason with God! He would not be so hard upon me as you are." The prince himself will perhaps give audience to a poor petitioner with more mildness, patience, and condescension, than the servants will. Job would rather argue with God himself than with his friends. See here, 1. What confidence those have towards God whose hearts condemn them not of reigning hypocrisy: they can, with humble boldness, appear before him and appeal to him. 2. What comfort those have in God whose neighbours unjustly condemn them: if they may not speak to them with any hopes of a fair hearing, yet they may speak to the Almighty; they have easy access to him and shall find acceptance with him. III. He condemns them for their unjust and uncharitable treatment of him, Job 13:4. 1. They falsely accused him, and that was unjust: You are forgers of lies. They framed a wrong hypothesis concerning the divine Providence, and misrepresented it, as if it did never remarkably afflict any but wicked men in this world, and thence they drew a false judgment concerning Job, that he was certainly a hypocrite. For this gross mistake, both in doctrine and application, he thinks an indictment of forgery lies against them. To speak lies is bad enough, though but at second hand, but to forge them with contrivance and deliberation is much worse; yet against this wrong neither innocency nor excellency will be a fence. 2. They basely deceived him, and that was unkind. They undertook his cure, and pretended to be his physicians; but they were all physicians of no value, "idol-physicians, who can do me no more good than an idol can." They were worthless physicians, who neither understood his case nor knew how to prescribe to him - mere empirics, who pretended to great things, but in conference added nothing to him: he was never the wiser for all they said. Thus to broken hearts and wounded consciences all creatures, without Christ, are physicians of no value, on which one may spend all and be never the better, but rather grow worse, Mar 5:26. IV. He begs they would be silent and give him a patient hearing, Job 13:5, Job 13:6. 1. He thinks it would be a credit to them if they would say no more, having said too much already: "Hold your peace, and it shall be your wisdom, for thereby you will conceal your ignorance and ill-nature, which now appear in all you say." They pleaded that they could not forbear speaking (Job 4:2, Job 11:2, Job 11:3); but he tells them that they would better have consulted their own reputation if they had enjoined themselves silence. Better say nothing than nothing to the purpose or that which tends to the dishonour of God and the grief of our brethren. Even a fool, when he holds his peace, is accounted wise, because nothing appears to the contrary, Pro 17:28. And, as silence is an evidence of wisdom, so it is a means of it, as it gives time to think and hear. 2. He thinks it would be a piece of justice to him to hear what he had to say: Hear now my reasoning. Perhaps, though they did not interrupt him in his discourse, yet they seemed careless, and did not much heed what he said. He therefore begged that they would not only hear, but hearken. Note, We should be very willing and glad to hear what those have to say for themselves whom, upon any account, we are tempted to have hard thoughts of. Many a man, if he could but be fairly heard, would be fairly acquitted, even in the consciences of those that run him down. V. He endeavours to convince them of the wrong they did to God's honour, while they pretended to plead for him, Job 13:7, Job 13:8. They valued themselves upon it that they spoke for God, were advocates for him, and had undertaken to justify him and his proceedings against Job; and, being (as they thought) of counsel for the sovereign, they expected not only the ear of the court and the last word, but judgment on their side. But Job tells them plainly, 1. That God and his cause did not need such advocates: "Will you think to contend for God, as if his justice were clouded and wanted to be cleared up, or as if he were at a loss what to say and wanted you to speak for him? Will you, who are so weak and passionate, put in for the honour of pleading God's cause?" Good work ought not to be put into bad hands. Will you accept his person? If those who have not right on their side carry their cause, it is by the partiality of the judge in favour of their persons; but God's cause is so just that it needs no such methods for the support of it. He is a God, and can plead for himself (Jdg 6:31); and, if you were for ever silent, the heavens would declare his righteousness. 2. That God's cause suffered by such management. Under pretence of justifying God in afflicting Job they magisterially condemned him as a hypocrite and a bad man. "This" (says he) "is speaking wickedly" (for uncharitableness and censoriousness are wickedness, great wickedness; it is an offence to God to wrong our brethren); "it is talking deceitfully, for you condemn one whom yet perhaps your own consciences, at the same time, cannot but acquit. Your principles are false and your arguings fallacious, and will it excuse you to say, It is for God?" No, for a good intention will not justify, much less will it sanctify, a bad word or action. God's truth needs not our lie, nor God's cause either our sinful policies or our sinful passions. The wrath of man works not the righteousness of God, nor may we do evil that good may come, Rom 3:7, Rom 3:8. Pious frauds (as they call them) are impious cheats; and devout persecutions are horrid profanations of the name of God, as theirs who hated their brethren, and cast them out, saying, Let the Lord be glorified, Isa 66:5; Joh 16:2. VI. He endeavours to possess them with a fear of God's judgment, and so to bring them to a better temper. Let them not think to impose upon God as they might upon a man like themselves, nor expect to gain his countenance in their bad practices by pretending a zeal for him and his honour. "As one man mocks another by flattering him, do you think so to mock him and deceive him?" Assuredly those who think to put a cheat upon God will prove to have put a cheat upon themselves. Be not deceived, God is not mocked. That they might not think thus to jest with God, and affront him, Job would have them to consider both God and themselves, and then they would find themselves unable to enter into judgment with him. 1. Let them consider what a God he is into whose service they had thus thrust themselves, and to whom they really did so much disservice, and enquire whether they could give him a good account of what they did. Consider, (1.) The strictness of his scrutiny and enquiries concerning them (Job 13:9) "Is it good that he should search you out? Can you bear to have the principles looked into which you go upon in your censures, and to have the bottom of the matter found out?" Note, It concerns us all seriously to consider whether it will be to our advantage or no that God searches the heart. It is good to an upright man who means honestly that God should search him; therefore he prays for it: Search me, O God! and know my heart. God's omniscience is a witness of his sincerity. But it is bad to him who looks one way and rows another that God should search him out, and lay him open to his confusion. (2.) The severity of his rebukes and displeasure against them (Job 13:10): "If you do accept persons, though but secretly and in heart, he will surely reprove you; he will be so far from being pleased with your censures of me, though under colour of vindicating him, that he will resent them as a great provocation, as any prince or great man would if a base action were done under the sanction of his name and under the colour of advancing his interest." Note, What we do amiss we shall certainly be reproved for, one way or other, one time or other, though it be done ever so secretly. (3.) The terror of his majesty, which if they would duly stand in awe of they would not do that which would make them obnoxious to his wrath (Job 13:11): "Shall not his excellency make you afraid? You that have great knowledge of God, and profess religion and a fear of him, how dare you talk at this rate and give yourselves so great a liberty of speech? Ought you not to walk and talk in the fear of God? Neh 5:9. Should not his dread fall upon you, and give a check to your passions?" Methinks Job speaks this as one that did himself know the terror of the Lord, and lived in a holy fear of him, whatever his friends suggested to the contrary. Note, [1.] There is in God a dreadful excellency. He is the most excellent Being, has all excellencies in himself and in each infinitely excels any creature. His excellencies in themselves are amiable and lovely. He is the most beautiful Being; but considering man's distance from God by nature, and his defection and degeneracy by sin, his excellencies are dreadful. His power, holiness, justice, yea, and his goodness too, are dreadful excellencies. They shall fear the Lord and his goodness. [2.] A holy awe of this dreadful excellency should fall upon us and make us afraid. This would awaken impenitent sinners and bring them to repentance, and would influence all to be careful to please him and afraid of offending him. 2. Let them consider themselves, and what an unequal match they were for this great God (Job 13:12): "Your remembrances (all that in you for which you hope to be remembered when you are gone) are like unto ashes, worthless and weak, and easily trampled on and blown away. Your bodies are like bodies of clay, mouldering and coming to nothing. Your memories, you think, will survive your bodies, but, alas! they are like ashes which will be shovelled up with your dust." Note, the consideration of our own meanness and mortality should make us afraid of offending God, and furnishes a good reason why we should not despise and trample upon our brethren. Bishop Patrick gives another sense of this verse: "Your remonstrances on God's behalf are no better than dust, and the arguments you accumulate but like so many heaps of dirt."

Job wishes to plead his cause before God (Job 9:34-35), as he is more and more convinced of the valueless character of his would-be "physicians" (Job 16:2).

deceitfully--use fallacies to vindicate God in His dealings; as if the end justified the means. Their "deceitfulness" for God, against Job, was that they asserted he was a sinner, because he was a sufferer.

accept his person--God's; that is, be partial for Him, as when a judge favors one party in a trial, because of personal considerations. contend for God--namely, with fallacies and prepossessions against Job before judgment (Jdg 6:31). Partiality can never please the impartial God, nor the goodness of the cause excuse the unfairness of the arguments.

Will the issue to you be good, when He searches out you and your arguments? Will you be regarded by Him as pure and disinterested? mock-- (Gal 6:7). Rather, "Can you deceive Him as one man?" &c.

If ye do, though secretly, act partially. (See on Job 13:8; Psa 82:1-2). God can successfully vindicate His acts, and needs no fallacious argument of man.

remembrances--"proverbial maxims," so called because well remembered. like unto ashes--or, "parables of ashes"; the image of lightness and nothingness (Isa 44:20). bodies--rather, "entrenchments"; those of clay, as opposed to those of stone, are easy to be destroyed; so the proverbs, behind which they entrench themselves, will not shelter them when God shall appear to reprove them for their injustice to Job.

Job would wish to be spared their speeches, so as to speak out all his mind as to his wretchedness (Job 13:14), happen what will.

A proverb for, "Why should I anxiously desire to save my life?" [EICHORN]. The image in the first clause is that of a wild beast, which in order to preserve his prey, carries it in his teeth. That in the second refers to men who hold in the hand what they want to keep secure.

in him--So the margin or keri, reads. But the textual reading or chetib is "not," which agrees best with the context, and other passages wherein he says he has no hope (Job 6:11; Job 7:21; Job 10:20; Job 19:10). "Though He slay me, and I dare no more hope, yet I will maintain," &c., that is, "I desire to vindicate myself before Him," as not a hypocrite [UMBREIT and NOYES].

He--rather, "This also already speaks in my behalf (literally, 'for my saving acquittal') for an hypocrite would not wish to come before Him" (as I do) [UMBREIT]. (See last clause of Job 13:15).

my declaration--namely, that I wish to be permitted to justify myself immediately before God. with your ears--that is, attentively.

if, &c.--Rather, "Then would I hold my tongue and give up the ghost"; that is, if any one can contend with me and prove me false, I have no more to say. "I will be silent and die." Like our "I would stake my life on it" [UMBREIT].

Job here takes fresh hold, fast hold, of his integrity, as one that was resolved not to let it go, nor suffer it to be wrested from him. His firmness in this matter is commendable and his warmth excusable. I. He entreats his friends and all the company to let him alone, and not interrupt him in what he was about to say (Job 13:13), but diligently to hearken to it, Job 13:17. He would have his own protestation to be decisive, for none but God and himself knew his heart. "Be silent therefore, and let me hear no more of you, but hearken diligently to what I say, and let my own oath for confirmation be an end of the strife." II. He resolves to adhere to the testimony his own conscience gave of his integrity; and though his friends called it obstinacy that should not shake his constancy: "I will speak in my own defence, and let come on me what will, Job 13:13. Let my friends put what construction they please upon it, and think the worse of me for it; I hope God will not make my necessary defence to be my offence, as you do. He will justify me (Job 13:18) and then nothing can come amiss to me." Note, Those that are upright, and have the assurance of their uprightness, may cheerfully welcome every event. Come what will, bene praeparatum pectus - they are ready for it. He resolves (Job 13:15) that he will maintain his own ways. He would never part with the satisfaction he had in having walked uprightly with God; for, though he could not justify every word he had spoken, yet, in the general, his ways were good, and he would maintain his uprightness; and why should he not, since that was his great support under his present exercises, as it was Hezekiah's, Now, Lord, remember how I have walked before thee? Nay, he would not only not betray his own cause, or give it up, but he would openly avow his sincerity; for (Job 13:19) "If hold my tongue, and do not speak for myself, my silence now will for ever silence me, for I shall certainly give up the ghost," Job 13:19. "If I cannot be cleared, yet let me be eased, by what I say," as Elihu, Job 32:17, Job 32:20. III. He complains of the extremity of pain and misery he was in (Job 13:14): Wherefore do I take my flesh in my teeth? That is, 1. "Why do I suffer such agonies? I cannot but wonder that God should lay so much upon me when he knows I am not a wicked man." He was ready, not only to rend his clothes, but even to tear his flesh, through the greatness of his affliction, and saw himself at the brink of death, and his life in his hand, yet his friends could not charge him with any enormous crime, nor could he himself discover any; no marvel then that he was in such confusion. 2. "Why do I stifle and smother the protestations of my innocency?" When a man with great difficulty keeps in what he would say, he bites his lips. "Now," says he, "why may not I take liberty to speak, since I do but vex myself, add to my torment, and endanger my life, by refraining?" Note, It would vex the most patient man, when he has lost every thing else, to be denied the comfort (if he deserves it) of a good conscience and a good name. IV. He comforts himself in God, and still keeps hold of his confidence in him. Observe here, 1. What he depends upon God for - justification and salvation, the two great things we hope for through Christ. (1.) Justification (Job 13:18): I have ordered my cause, and, upon the whole matter, I know that I shall be justified. This he knew because he knew that his Redeemer lived, Job 19:25. Those whose hearts are upright with God, in walking not after the flesh but after the Spirit, may be sure that through Christ there shall be no condemnation to them, but that, whoever lays any thing to their charge, they shall be justified: they may know that they shall. (2.) Salvation (Job 13:16): He also shall be my salvation. He means it not of temporal salvation (he had little expectation of that); but concerning his eternal salvation he was very confident that God would not only be his Saviour to make him happy, but his salvation, in the vision and fruition of whom he should be happy. And the reason why he depended on God for salvation was because a hypocrite shall not come before him. He knew himself not to be a hypocrite, and that none but hypocrites are rejected of God, and therefore concluded he should not be rejected. Sincerity is our evangelical perfection; nothing will ruin us but the want of that. 2. With what constancy he depends upon him: Though he slay me, yet will I trust in him, Job 13:15. This is a high expression of faith, and what we should all labour to come up to - to trust in God, though he slay us, that is, we must be well pleased with God as a friend even when he seems to come forth against us as an enemy, Job 23:8-10. We must believe that all shall work for good to us even when all seems to make against us, Jer 24:5. We must proceed and persevere in the way of our duty, though it cost us all that is dear to us in this world, even life itself, Heb 11:35. We must depend upon the performance of the promise when all the ways leading to it are shut up, Rom 4:18. We must rejoice in God when we have nothing else to rejoice in, and cleave to him, yea, though we cannot for the present find comfort in him. In a dying hour we must derive from him living comforts; and this is to trust in him though he slay us. V. He wishes to argue the case even with God himself, if he might but have leave to settle the preliminaries of the treaty, Job 13:20-22. He had desired (Job 13:3) to reason with God, and is still of the same mind. He will not hide himself, that is, he will not decline the trial, nor dread the issue of it, but under two provisos: - 1. That his body might not be tortured with this exquisite pain: "Withdraw thy hand far from me; for, while I am in this extremity, I am fit for nothing. l can make a shift to talk with my friends, but I know not how to address myself to thee." When we are to converse with God we have need to be composed, and as free as possible from every thing that may make us uneasy. 2. That his mind might not be terrified with the tremendous majesty of God: "Let not thy dread make me afraid; either let the manifestations of thy presence be familiar or let me be enabled to bear them without disorder and disturbance." Moses himself trembled before God, so did Isaiah and Habakkuk. O God! thou art terrible even in thy holy places. "Lord," says Job, "let me not be put into such a consternation of spirit, together with this bodily affliction; for then I must certainly drop the cause, and shall make nothing of it." See what a folly it is for men to put off their repentance and conversion to a sick-bed and a death-bed. How can even a good man, much less a bad man, reason with God, so as to be justified before him, when he is upon the rack of pain and under the terror of the arrests of death? At such a time it is very bad to have the great work to do, but very comfortable to have it done, as it was to Job, who, if he might but have a little breathing-time, was ready either, (1.) To hear God speaking to him by his word, and return an answer: Call thou, and I will answer; or, (2.) To speak to him by prayer, and expect an answer: Let me speak, and answer thou me, v. 22. Compare this with Job 9:34, Job 9:35, where he speaks to the same purport. In short, the badness of his case was at present such a damp upon him as he could not get over; otherwise he was well assured of the goodness of his cause, and doubted not but to have the comfort of it at last, when the present cloud was over. With such holy boldness may the upright come to the throne of grace, not doubting but to find mercy there.

Lo, mine eye hath seen all this,.... Or "all those things" (h) he had been discoursing of, concerning the wisdom and power of God, and his friends also; some of these he had seen instances of, he had been an eyewitness of them, and could give an ocular testimony to them; and others he had discerned with the eyes of his understanding, being opened and enlightened, and had a clear and distinct view of them, so that he had seen and knew as much of these things as any of them had. Some (i) interpret it "all" other things, pertaining to the same subject; by what he had said, it might be concluded he knew more; this was but a sample or specimen of his knowledge, which, when observed, it might be perceived what an understanding he had in such divine things: the words are indeed absolute, "my eye hath seen all things" (k), which must not be taken in the largest and comprehensive sense of all things to be seen, heard, and understood; for though Job's knowledge was very great, yet it did not take so great a compass as this; many things in nature his eye had not seen, others in providence he could not discern, and but a small portion of God, of his nature, perfections, ways, and works, was known by him, as he himself confesses elsewhere, Job 26:14; this therefore must be limited and restrained to the subject matter in hand, and to what he and his friends had been treating of: mine ear hath heard; some things he had knowledge of by the report of others, from his forefathers, his ancestors, men of capacity and probity, that could be credited, and safely depended on, and even some things by revelation from God; for if Eliphaz his friend had an heavenly vision, and a divine revelation, which his ear received a little of, why may it not be thought that Job also was sometimes favoured with visions and revelations from God, whereby he became more intimately acquainted with divine and spiritual things? and understood it; that is, what he had seen and heard; some things may be seen, and yet not known what they are; and other things may be heard, and not understood; but Job had an understanding of what he had seen with his own eyes, or had received by revelation, human or divine: and all this is introduced with a "lo" or "behold"; not as a note of admiration at his knowledge, though the things known by him were wonderful, but as a note of attention to them, and to his remark on them, and as expressive of the certainty of his sight, hearing, and understanding of these things. (h) "omnia haec", V. L. Tigurine version, Beza, Michaelis; so Vatablus, Mercerus, Piscator, Codurcus. (i) "Alia omnia", Schmidt. (k) "Omnia", Pagninus, Montanus, Junius & Tremellius, Bolducius, Cocceius, Schultens.

What ye know, the same do I know also,.... Concerning God and his perfections, his sovereignty, holiness, justice, wisdom, power, goodness, &c. and concerning his providences, and his dealings with men in an ordinary or in an extraordinary way: I am not inferior unto you; as might be deduced from the preceding discourse; See Gill on Job 12:3.

Surely I would speak to the Almighty,.... Or "therefore I would speak" (l), since he knew as much as his friends, and they knew no more than he, if so much, he would have no more to do with them, they should not be his judges; nor would he be determined by them, but would appeal to God, and plead his own cause before him, by whom he doubted not he should be candidly heard; he knew that he was the Judge of all the earth, and would do right; and that he sat on a throne judging righteously, and would maintain his right and his cause; that he would judge him according to his righteousness and integrity, of which he was conscious, and would pass a just decisive sentence in his favour, and give the cause for him against his friends, as he afterwards did; for this is not to be understood of speaking to him in prayer, though that is a speech either of the heart or of the tongue, or of both, to God; and which he allows of, yea, delights in, and which is a wonderful condescension; and therefore it may be used with boldness and freedom, and which gracious souls are desirous of; and the consideration of God being "almighty", or "all sufficient", is an argument, motive, and inducement to them to speak or pray unto him, since he is able to do all things for them they want or desire of him; but here it is to be understood of speaking to him, or before him, in a judicial way, at his bar, before his tribunal, he sitting as a Judge to hear the cause, and decide the controversy between Job and his friends. So, he render it, "I would speak for the Almighty, and desire to reason for God" (m); seeing he knew so much of him; not speak against him, as his friends suggested he had, but for him, on behalf of his sovereignty, justice, holiness, wisdom, and strength, as he had done, and would do yet more; by which he would have it known, that as he had as much knowledge as they, he was as zealous as any of them to plead for God, and defend him, and promote his honour and glory to the uttermost; but the other sense is best: and I desire to reason with God: not at the bar of his justice, with respect to the justification of his person by his own righteousness; so no man can reason with God, as to approve himself just with him; nor will any sensible man desire to enter into judgment with him on that foot; a poor sensible sinner may reason with God at the throne of grace, and plead for pardoning mercy and justifying grace through the blood and righteousness of Christ, and from the declarations, proclamations, and promises of grace through him; but of neither of these sorts of reasoning, are the words to be understood, but of debating the matter in controversy between Job and his friends before God, that he might hear it, and decide it; this was what Job was desirous of, of having the cause brought before him, the case stated and pleaded, and reasoned on in his presence; this he signifies would be a pleasure to him; he "should delight" to have it so, as the word (n) here used may be interpreted. (l) "ideo, propterea", Pineda. (m) "pro Omnipotente--pro Deo", Junius & Tremellius. (n) "lubet", Schultens.

But ye are forgers of lies,.... This is a hard and very harsh saying; Job was now in a passion, provoked by his friends, and retorts upon them what they had charged him with, Job 11:3; so often in controversies and disputes between good men undue heats arise, and unbecoming words drop from their lips and pens; to tell lies is a bad thing, but to forge them, to tell a studied premeditated lie, is dreadfully shocking, contrary to the grace of God, and which good men cannot allow themselves in, it is the character of bad men, see Isaiah 63:8; but it may be Job may not design lies in a strict and proper sense, but falsehoods and untruths; for though no lie is of the truth, yet every untruth is not a lie; because a man may deliver an untruth, not knowing it to be so, but taking it for a truth, speaks it, without any design to impose upon and deceive others. Doctrinal lies may be intended, such as the false prophets told, whereby they made the hearts of the righteous sad, and were the untempered mortar they daubed with, Ezekiel 13:10; and the word here used has the same signification, and may be rendered, "daubers of lies" (o); that colour over things, and make falsehoods look like truths, and deliver them for such, and like others speak lies in hypocrisy: now those here referred to were these, that God did not afflict good men, at least in any very severe manner, and that Job, being thus afflicted, was a bad man, and an hypocrite; both these Job charges as lies: ye are all physicians of no value; or "idol physicians" (p); not that pretended to the cure of idols, but were no better than idols themselves, and understood no more how to cure than they, than an Heathen deity, the god of physic Aesculapius, or anyone that might be reckoned such; but was no other than an image of wood or stone, and so could not be possessed of the faculty of healing, and such were Job's friends; an idol is nothing, and is good for nothing, and such were they as physicians, they were idol physicians, like the "idol shepherd", Zechariah 11:17; of no value at all: the Rabbins (q) say, the word used signifies a nerve or sinew of the neck, which when broken is incurable; and such physicians were they, that could do him no service, no more than cure a broken neck; this is to be understood of them, not as physicians of his body, that they pretended not to be; he was greatly diseased from head to foot, and had no hope of a recovery of his health, nor did they pretend to prescribe for him, nor does he reproach them on that account; but as physicians of his soul, afflicted and distressed, they came to administer comfort to him under his afflictions, but they were miserable comforters, as he elsewhere calls them, Job 16:2; instead of acting the part of the good Samaritan, and pouring in oil and wine into his wounds, Luke 10:34, they poured in vinegar, and made them bleed and smart the more, and added affliction to his affliction; instead of healing, they wounded him yet more and more; and, instead of binding up his wounds, opened them wider, and gave him sensible pain; instead of giving him the cordials of the Gospel, they gave him the corrosives the law; and instead of pointing out unto him the gracious promises of God, for the support of his afflicted soul, they loaded him with charges of sin, and set him to work by repentance and reformation to obtain the forgiveness of them: they said many good things, but misapplied them, being ignorant of the case, and so were physicians of no value; as such are who are ignorant of the nature and causes of a disease, and therefore make wrong prescriptions, though the medicines they prescribe may in themselves be good: indeed, in the cases of souls, or for the healing of the diseases of the soul, which are natural and hereditary, epidemical and universal, nauseous and loathsome, and of themselves mortal, all physicians are of no value; but Jesus Christ, who is the only physician of souls, the able, skilful, and infallible one, that cures all fully freely that apply unto him; bodily physicians are no use in such cases, nor merry companions, nor legal preachers, who direct to supple the wounds with tears of repentance, and bind them up with rags of a man's own righteousness; Christ is the only Saviour, his blood the balsam that heals every wound, and his righteousness that affords peace, joy, and comfort to afflicted minds, and delivers from those weights and pressures of mind with which they are bowed down. (o) "incrustatores fuci", Schultens. (p) "curatores idoli", Bolducius; so Ramban; "medici idoli", Pineda; so some in Drusius. (q) Jarchi & Bar Tzemach.

And that ye would altogether hold your peace,.... Since what they said of him was not true, nor anything to the purpose, or that tended to the comfort of his afflicted soul, but the reverse; and therefore he could have wished they had never broke silence, but continued as they were the first seven days of their visit; and now, since they had spoken, and had done no good by speaking, but hurt, he desires for the future they would be silent, and say no more: and it should be your wisdom: it would be the greatest evidence of it they could give; they had shown none by speaking; it would be a proof of some in them, should they hold their peace; a very biting expression this see Proverbs 17:28.

Hear now my reasoning,.... Job entreats his friends that they would be no longer speakers, but hearers; that they would vouchsafe to sit still, and hear what he had to say; though he was greatly afflicted, he had not lost his reason, wisdom was not driven out from him, Job 6:13; he had still with him his reasoning powers, which he was capable of making use of, and even before God, and desires that they would attend to what he had to say on his own behalf: and hearken to the pleadings of my lips; he was capable of pleading his own cause, and he was desirous of doing it before God as his Judge; and begs the favour of his friends to be silent, and hear him out, and then let judgment be given, not by them, but by God himself.

Will you speak wickedly for God?.... As he suggests they did; they spoke for God, and pleaded for the honour of his justice, by asserting he did not afflict good men, which they thought was contrary to his justice; but: then, at the same time, they spoke wickedly of Job, that he being afflicted of God was a bad man, and an hypocrite; and this was speaking wickedly for God, to vindicate his justice at the expense of his character, which there was no need to do; and showed that they were poor advocates for God, since they might have vindicated the honour of his justice, and yet allowed that he afflicted good men, and that Job was such an one: and talk deceitfully for him? or tell lies for him, namely, those just mentioned, that only wicked men, and not good men, were afflicted by him, and that Job was a bad man, and an hypocrite.

Will ye accept his person?.... Accepting persons ought not to be done in judgment by earthly judges; which is done when they give a cause to one through favour and affection to his person, because rich, or their friend, and against another, because otherwise; and something like this Job intimates his friends did in the present case; they only considered what God was, holy, just, wise, and good in all he did, and so far they were right, and too much respect cannot be given him; but the fault was, that they only attended to this, and did not look into the cause of Job itself, but wholly neglected it, and gave it against him, he being poor, abject, and miserable, on the above consideration of the perfections of God; which looked like what is called among men acceptation, or respect of persons: will ye contend for God? it is right to contend for God, for the being of God against atheists, for the perfections of God, his sovereignty, his omniscience, omnipresence, &c. against those that deny them, for his truths and doctrines, word, worship, and ordinances, against the corrupters of them; but then he and those are not to be contended for in a foolish and imprudent manner, or with a zeal, not according to knowledge, much less with an hypocritical one, as was Jehu's, 2 Kings 10:28; God needs no such advocates, he can plead his own cause, or make use of persons that can do it in a better manner, and to better purpose.

Is it good that he should search you out?.... That is, God; searching is ascribed to him after the manner of men; not that he is ignorant of persons or things he searches after, or exercises that application, diligence, and industry, and takes those pains which are necessary in men to find out anything; when he makes search, it is not on his own account, but others; at least it is only to show his knowledge of persons and things, and to make men known to others, or things to them themselves; and is here to be understood in a judicial sense, as it frequently is the case, so it was here, a man that is "first in his own cause", as the wise man says, Proverbs 18:17, "seemeth just"; to himself and others; it looks upon the representation he makes of things as if he was in the right: "but his neighbour cometh and searcheth him"; traverses his arguments in his own vindication, and shows the fallacy of them; so Job's friends, making the worst of his cause, and the best of their own, seemed right in their own eyes; but God, who is the searcher of hearts, and who knows all things, could see through their coverings of things, and could not be deceived by them, but would find them out, and expose them; as he did afterwards, when he gave judgment against them, and declared they had not said that which was right, as his servant Job had, Job 42:7; and therefore it was not to their profit and advantage, and to their honour and credit, to be searched out by him, or to run the risk of it, as they did, which is the amount of this question: or as one mocketh another, do ye so mock him? men may be mocked by their fellow creatures, either by words or gestures, as good men usually are in all ages, especially the prophets of the Lord, and the ministers of his word; or they may he deceived and imposed upon by the false glosses and colourings of artful men, as simple men are deceived by the fair speeches of false teachers, which is no other than an illusion of them, or mocking them: in the first sense God may be mocked, though he should not; there have been and will be such bold and daring creatures as to mock at his promises and his providence, to mock at his word, ordinances, and ministers, which is interpreted by him a mocking and despising himself; but in the latter sense he cannot be mocked, and it is a vain thing to attempt it; "be not deceived, God is not mocked", Galatians 6:7; he sees through all the fallacious reasonings of men; he judges not according to outward appearance; he sees and knows the heart, and all the views and designs of men, and can detect all their sophisms and false glosses; he is not to be deceived by specious pretences of doing such and such actions for his glory, as casting out good men, and their names, or traducing their characters that he may be glorified, or killing them to do him service, Isaiah 66:5; he is not to be flattered as one man may flatter another; to do this with him, is to mock him, he is not to be mocked in this way.

He will surely reprove you,.... Or "in reproving he will reprove you" (r); he will certainly do it, it may be depended upon, and be expected; he will never suffer sin to go unreproved and uncorrected; he will do it to the purpose, with sharpness and severity, as the nature of the crime requires; he reproves by his spirit, and it is well for men when he thoroughly, and in a spiritual and saving way, reproves them by him, and convinces them of sin, righteousness, and judgment; and he reproves by his word, which is written for reproof and correction; and by his ministers, one part of whose work it is to rebuke and reprove men for bad practices, and bad principles; and in some cases they are to use sharpness, and which when submitted to, and kindly taken, it is well; and sometimes he reproves by his providences, by afflictive dispensations, and that either in love, as he rebukes his own children, or in wrath and hot displeasure, as others, which is here designed; and as it is always for sin he rebukes men, so particularly he rebukes for the following, as might be expected: if ye do secretly accept persons; acceptance of persons in judgment is prohibited by God, and is highly resented by him; yea, even the acceptance of his own person to the prejudice of the character of an innocent man; which seems to be what Job has respect unto, as appears from Job 13:8; and some versions render it, "if ye accept his face" (a); and though this may be done no openly and publicly, but in a covert and secret manner, under disguise, and with specious pretences to the honour and glory of God. (r) "arguiendo arguet", Pagninus, Montanus, Munster, Bolducius, Mercerus, Cocceius, Schmidt; "redarguendo redarguet", Michaelis. (a) "faciem ejus", V. L. Munster, Piscator; "personam ipsius", Beza, so the Targum.

Shall not his excellency make you afraid,.... To commit sin, any sin, and particularly that just mentioned, which they might expect to be reproved for; there is an excellency in the name of God, which is fearful and dreadful, and in the nature and perfections of God, his power, justice, and holiness, in which he is glorious and tremendous, and should deter men from sinning against him; and there is an excellency in his works of nature and providence, which are wondrous, and show him to be near at hand, and can at once, if he pleases, take vengeance for sin: or "shall not his height" (b), &c. his sublimity, his superiority to all beings; he is the most high God, higher than the highest among men, he is above all gods, all that are so called; and therefore all the inhabitants of the earth should stand in awe of him, and not sin: or "shall not his lifting up" (c)? &c. on a throne of judgment, as the Targum adds; he is the Judge of the whole earth, and will judge his people, and right their wrongs; he sits on a throne high, and lifted up, judging righteously; and will maintain the cause of the innocent, and avenge himself on those that injure them, and therefore it must be a fearful thing to fall into his hands: some render it, "shall not his burning" (d); or flaming fire, &c. as Jarchi observes, and apply it to hell fire, and the everlasting burnings of the lake which burns with fire and brimstone; and which are very terrible, and may well frighten men from sinning against God; but the first sense seems to be best: and his dread fall upon you? the dread of men, of powerful and victorious enemies, is very terrible, as was the dread of the Israelites which fell upon the inhabitants of Canaan, Joshua 2:9; but how awful must be the terror of the great and dreadful God, when that falls upon men, or his terrible wrath and vengeance are revealed from heaven, and threaten every moment to fall upon the transgressors of his law, upon those that mock him and injure his people. (b) "celsitudo ejus", Montanus, Vatablus, Bolducius; "sublimitas ejus", Beza, Mercerus. (c) "Elevatio, erectio", Drusius. (d) So some in Jarchi & Bar Tzemach.

Your remembrances are like unto ashes,.... Either of things they put Job in remembrance of, the mementos which they had suggested to him; see Job 4:7; or the things which they had brought forth out of their memories, the instances they had given of what had been in the world, the arguments, objections, and reasonings, they had made use of in this controversy; their "memorable sentences" (e), as some render it, were of no more moment and importance than ashes, and easily blown away like them; or whatsoever was memorable in them, or they thought would perpetuate their memory hereafter, as their houses and lands, and towns and cities, called by their names, these memorials should perish, Psalm 49:11; or their wealth and riches, their honour and glory, their learning, wisdom, and knowledge, all should fade, and come to nothing; the memory of the just indeed is blessed, the righteous are had in everlasting remembrance, because of their everlasting righteousness; but as anything else, that may be thought to be a remembrance of man, it is but as ashes, of little worth, gone, and often trampled upon; and men should remember that they are but dust and ashes, as Aben Ezra (f) observes, even in their best estate, in comparison of the excellency of God, before spoken of; and as Abraham confessed in the presence of God, Genesis 18:27; your bodies to bodies of clay; that is, are like to bodies of clay, to such as are made of clay after the similitude of human bodies; and such are the bodies of men themselves, they are of the earth, earthly, they are houses of clay, which have their foundation in the dust; earthen vessels, and earthly houses of this tabernacle, poor, mean, frail, brittle things, are crushed before the moth, and much more before the Almighty; the word is by some rendered "eminencies", the most eminent men; what is most eminent in them are like to "eminences of clay" (g), or heaps of dirt: some interpret this, as the former expression, of their words, reasonings, arguments, and objections; which though great swelling words, were vain and empty, mere bubbles, and though reckoned strong reasonings, unanswerable arguments, and objections, had no strength in them, but were to be easily thrown down like hillocks of clay; and though thought to be like shields, or high and strong fortresses, as some (h) take the word to signify, yet are but clayey ones. (e) "sententiae vestrae memorabiles", Schultens. (f) So the Tigurine version, "meminisse oportebat vos similea esse cineri". (g) "eminentiae vestrae, eminentiae luteae", Beza; so Bolducius. (h) So Cocceius, Beza.

Hold your peace, let me alone,.... Or, cease "from me" (i): from speaking to me, or hindering me from speaking. Job might perceive, by some motions of his friends, that they were about to interrupt him; and therefore he desires they would be silent, and let him go on: that I may speak; or, "and I will speak", and let come on me what will; either from men, or from God himself; a good man, when he knows his cause is good, and he has truth on his side, is not careful or concerned what reproach may be cast upon him, or what censures from men he may undergo; or what persecutions from them he may endure; none of these things move him from his duty, or can stop his mouth from speaking the truth; let him be threatened with what he will, he cannot but speak the things which he has seen and heard, and knows to be true; as for what may come upon him from God, that he is not solicitous about; he knows he will lay nothing upon him but what is common to men, will support him under it, or deliver him from it in his own time and way, or however make all things work together for his good: some render it, "and let something pass by me", or "from me" (k); that is, somewhat of his grief and sorrow, while he was speaking and pouring out his complaints before God; but the former sense seems best. (i) "desistite a me", Junius & Tremellius, Piscator. (k) "ut transeat praeter me aliquid, vel a me", Schmidt.

Wherefore do I take my flesh in my teeth,.... Or bite my lips, to keep in my words, and refrain from speaking? I will not do it: and put my life in my hand? or, expose it to danger by a forced silence; when I am ready to burst, and must if I do not speak; I will not thus endanger my life; it is unreasonable I should, I will speak my mind freely and fully, that I may be refreshed; so Sephorno interprets it of Job's putting his hand to his mouth, that he might be silent; and of putting a forcible restraint upon himself, that he might not declare what was upon his mind; see Job 13:19; but others, as Bar Tzemach, take the sense to be, what is the sin I have committed, that such sore afflictions are laid upon me; that through the pain and distress I am in, I am ready to tear off my flesh with my teeth, and my life is in the utmost danger? and some think he was under a temptation to tear his own flesh, and destroy himself; and therefore argues why he should be thus hardly dealt with, as to be exposed to such a temptation, and thrown in such despair, which yet he laboured against; but rather the meaning is, in connection with the preceding verse, let whatsoever will come upon me, "at all events, I will take my flesh in my teeth, and I will put my life in my hand" (l); I will expose myself to the greatest dangers which is the sense of the last phrase in Judges 12:3; come life, come death, I will not fear; I am determined to speak out my mind let what will be the consequence; and with this bold and heroic spirit agrees what follows. (l) "Super quocunque eventu", Schultens.

Though he slay me, yet will I trust in him,.... There is a double reading of these words; the "Keri", or marginal reading, is "in him", which we follow; the "Cetib", or textual reading, is "not", which many follow, and render the words, "lo, he will slay me, I shall not hope"; or, "I have no hope", or "do not expect" (m) that is, any other than to be slain or die; and this agrees with various expressions of his elsewhere, that he had no hope of any long continuance of life, or of restoration to health and outward happiness again, but expected to die quickly; see Job 6:11; but I will maintain mine own ways before him; or "to his face" (n); though I die on the spot instantly, I will stand by it, and make it appear that the ways I have walked in are right, that I have behaved as a sincere upright man, a man fearing God, and eschewing evil; a character which God himself has given of me, and I have not forfeited it: "I will argue" or "prove" (o) it before him, as it may be rendered; that my life and conversation has been agreeable to my profession of him; that my ways have been according to his revealed will, and my walk as becoming the character I bear; and this I will maintain and support as long as I live; I will never depart from this sentiment, or let go my integrity to my latest breath; see Job 27:5; but the marginal reading seems best, "yet will I trust in him" (p)? verily I will, though I am under cutting and slaying providences, under sore afflictions, which may be called killing and slaying, or death itself; though there is an addition of them, one affliction upon another, and sorrow upon sorrow; though I am killed continually, all the day long, or die by inches; yea, though in the article of death itself, yet even then "will I trust" and hope: God only is the object of trust and confidence, and not a creature, or any creature enjoyment, or creature act; and great encouragement there is to trust in him, seeing in him is everlasting strength, to fulfil his promises, to help in time of need, and to save with an everlasting salvation; he is to be trusted in at all times, in times of affliction, temptation, desertion, and death itself: it may be rendered (q), "I will hope in him", since there is mercy and plenteous redemption with him, and he delights in those that hope in his mercy; his eye is upon them, and his heart is towards them: or "I will wait for him", or "expect him" (r); wait for deliverance by him, wait all the days of his appointed time, till his change come; wait for the hope of righteousness by faith, expect all needful grace from him now, and eternal glory and happiness hereafter: "but" notwithstanding his trust was alone in God for time and eternity, yet, says he, "I will maintain mine own ways before him"; that I am not an hypocrite, or have behaved as a bad man; but have acted under the influence of grace, according to his mind and will revealed. (m) "Non sperabo", Pagninus, Montanus, Vatablus. So Cocceius, Schultens, Gussetius, p. 420. (n) "ad facies ejus", Montanus, Bolducius; so Vatablus, Schultens. (o) "arguam", Pagninus, Montanus, Bolducius, Schmidt, Schultens; "probabo", Piscator. (p) "An non sperem in eum?" so some in Munster; so Junius & Tremellius, Beza, Codurcus. (q) "In eo tamen sperabo", Schmidt, Piscator, Michaelis. (r) "Ipsum expectabo", Drusius.

He also shall be my salvation,.... Job, though he asserted the integrity of his heart and life, yet did not depend on his ways and works for salvation, but only on the Lord himself; this is to be understood not of temporal salvation, though God is the author of that, and it is only to be had of him, yet Job had no hope concerning that; but of spiritual and eternal salvation, which God the Father has contrived, determined, and resolved on, and sent his Son to effect; which Christ being sent is the author of by his obedience, sufferings, and death; and in him, and in his name alone, is salvation; and every soul, sensible of the insufficiency of himself and others to save him, will resolve, as Job here, that he, and he only, shall be his Saviour, who is an able, willing, and complete one; see Hosea 14:3; and the words are expressive of faith of interest in him. Job knew him to be his Saviour, and living Redeemer, and would acknowledge no other; but claim his interest in him, now and hereafter, and which was his greatest support under all his troubles; see Job 19:26; for an hypocrite shall not come before him; a hypocrite may come into the house of God, and worship him externally, and seem to be very devout and religious; and he shall come before the tribunal of God, and stand at his bar, to be tried and judged; but he shall not continue in the presence of God, nor enjoy his favour, or he shall not be able to make his cause good before him; and indeed he does not care to have himself examined by him, nor shall he be saved everlastingly, but undergo the most severe punishment, Matthew 24:51. Job here either has respect to his friends, whom he censures as hypocrites, and retorts the charge upon they brought on him; or he has reference to that charge, and by this means clears himself of it, since there was nothing he was more desirous of than to refer his case to the decision of the omniscient God, and righteous Judge; which if he was an hypocrite he would never have done, since such can never stand so strict and severe an examination.

Hear diligently my speech,.... Or, "in hearing hear" (s); meaning, not only that his friends would attentively hear him, but continue to hear him; that they would hear him out what he had to say further: upon his expressing himself with so much faith and confidence in God, they might rise up from their seats and be preparing to be gone, as not having patience to hear a man talk so confidently, who they thought was a bad man and an hypocrite; or they might attempt to interrupt him while speaking, and therefore he desires they would be still, and patiently and diligently hear what he had more to say: and my declaration with your ears; that is, that they would listen to it attentively, when he doubted not but he should make his case as clear as the sun, and set it in such a point of view, as that it would appear most plainly to be right, and he to be a just man. (s) "audite audiendo", Pagninus, Montanus, Beza, &c.

Behold now, I have ordered my cause,.... Or "judgment" (t); that is, he had looked over his cause afresh, had reviewed the state of his case, had considered it in every light, had drawn a plan of it, had digested it in a proper manner, and had arranged his reasons and arguments in vindication of himself in a regular form; and had them at hand, and could readily and easily come at them on occasion, to vindicate himself; and upon the whole could say, in the strongest, manner, and could draw this conclusion, I know that I shall be justified; which, though it may primarily respect the case in dispute between him and his friends, and the charge of wickedness and hypocrisy brought against him by them, from which he doubted not he should upon a fair hearing be acquitted by God himself, yet it may include his whole state of justification, God-ward, in which he was and should continue; and so may respect, not only the justification of his cause before men, as it was ordered and managed by him, but also the justification of his person before God, of which he had a full assurance; having ordered his cause aright, settled matters well, and proceeded upon a good plan and foundation; which to do is not to put justification upon the foot of purity of nature at first birth, and a sober life and conversation from youth upward, and a perfection of good works arrived unto, as imagined; nor upon a comparative righteousness with respect to other men, even profane and ungodly persons; nor, upon repentance, and sincere though imperfect obedience; nor upon an external belief of evangelic truths, and a submission to Gospel ordinances: but such order their cause well, and rightly conclude their justification, who see and own themselves to be transgressors of the law of God, behold and acknowledge their own righteousness to be insufficient to justify them, view the righteousness of Christ revealed in the Gospel, in its glory, excellency, and suitableness, and lay hold upon it as their justifying righteousness; and observing that the word of God declares, that those that believe in Christ are and shall be justified, and finding in themselves that they do with the heart believe in Christ for righteousness, hence they most comfortably and most sensibly conclude that they are justified persons; for this knowledge is of faith, and this faith the faith of assurance; it is not barely for a man to know that there is righteousness in Christ, and justification by it, but that there is righteousness in him for himself, and that he is the Lord his righteousness; for the words may be rendered, "I know that I am righteous"; or, "am justified" (u); justification is a past act in the mind of God; it is present, as it terminates on the conscience of a believer; it is future, as it will be notified at the day of judgment before angels and men; see Isaiah 45:25. (t) "judicium", Pagninus, Montanus, &c. (u) "quod ego justus sum", Schmidt; "me justum esse, vel fore", Schultens.

Who is he that will plead with me,.... Enter the lists with him; dispute the point, and try the strength of his arguments he had to plead for his own justification: thus Christ, the head of the church, and the surety of his people, is represented as speaking when he had by his obedience and sufferings made satisfaction for them, by bringing in an everlasting righteousness, and was, as their public and federal head, justified and acquitted, Isaiah 1:4; and much the same words are put into the mouth of a believer in him, and are expressed by him, Romans 8:33; who stands acquitted from all charges that men or devils, friends or foes, the law or justice of God, the devil and his own unbelieving heart, at any time, can bring against him. Job, well knowing the uprightness of his heart and life, the justness of his cause depending between him and his friends, boldly challenges them to come forth, and try it with him; or rather he seems desirous that God himself would take the case in hand, and plead with him; he was ready to engage with him, and in the presence of his friends, and in their hearing; and doubted not of being acquitted before God, and at his bar; so satisfied was he of his own innocence as to the things charged upon him: for now, if I hold my peace, I shall give up the ghost; his sense seems to be, that if he was not allowed to speak for himself, and plead his cause, and have a hearing of it out, he could not live, he could not contain himself, he must burst and die; nor could he live under such charges and calumnies, he must die under the weight and pressure of them; though some think that this not only expresses his eagerness and impatience to have his cause tried fairly before God, but contains in it an argument to hasten it, taken from the near approach of his death: "for now", in a little time, "I shall be silent" (w); be in the silent grave: "I shall expire"; or die; and then it will be too late; therefore if any will plead with me, let them do it immediately, or I shall be soon gone, and then it will be all over: or rather the sense is, I challenge anyone to reason the matter, and dispute the point with me; and I promise that, if the cause goes against me, "now will I be silent"; I will not say one word more in my vindication: "I will die"; or submit to any death, or any sort of punishment, that shall be pronounced upon me; I shall patiently endure it, and not complain of it, or object to the execution of it; so Sephorno. (w) "nune enim silebo et expirabo", Cocceius; so Schmidt, Schultens.

forgers of lies--literally, "artful twisters of vain speeches" [UMBREIT].

(Pro 17:28). The Arabs say, "The wise are dumb; silence is wisdom."

make you afraid?--namely, of employing sophisms in His name (Jer 10:7, Jer 10:10).

ordered--implying a constant preparation for defense in his confidence of innocence.