64 lines
8.4 KiB
HTML
64 lines
8.4 KiB
HTML
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Esther';
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Title = 'The Book of Job';
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<p id="Chapter23" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 23
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<p id="Job23_1">THIRD SERIES.
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<p><a onclick="return mV('Job',23,'1-17');">Job 23:1-17</a>. JOB'S ANSWER.
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<p id="Job23_2"><b>2. to-day</b>—implying, perhaps, that the debate was carried on through more days than one (see JFB for <a href="./Comm/jfb/Job/Job000.html"><i>Introduction</i></a>).
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<br><br><b>bitter</b>— (<a onclick="return mV('Job',7,11);">Job 7:11</a>; <a onclick="return mV('Job',10,1);">10:1</a>).
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<br><br><b>my stroke</b>—the <i>hand</i> of God <i>on me</i> (<i>Margin</i>, <a onclick="return mV('Job',19,21);">Job 19:21</a>; <a onclick="return mV('Psa',32,4);">Psa 32:4</a>).
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<br><br><b>heavier than</b>—is so heavy that I cannot relieve myself adequately by groaning.
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<p id="Job23_3"><b>3.</b> The same wish as in <a onclick="return mV('Job',13,3);">Job 13:3</a> (compare <a onclick="return mV('Hbr',10,'19-22');">Hbr 10:19-22</a>).
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<br><br><b>Seat</b>—The idea in the <i>Hebrew</i> is <i>a well-prepared throne</i> (<a onclick="return mV('Psa',9,7);">Psa 9:7</a>).
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<p id="Job23_4"><b>4. order</b>—state methodically (<a onclick="return mV('Job',13,18);">Job 13:18</a>; <a onclick="return mV('Isa',43,26);">Isa 43:26</a>).
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<br><br><b>fill,</b> etc.—I would have abundance of arguments to adduce.
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<p id="Job23_5"><b>5. he</b>—emphatic: it little matters what <i>man</i> may say of me, if only I know what <i>God</i> judges of me.
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<p id="Job23_6"><b>6.</b> An objection suggests itself, while he utters the wish (<a onclick="return mV('Job',23,5);">Job 23:5</a>). Do I hereby wish that He should plead against me with His omnipotence? Far from it! (<a onclick="return mV('Job',9,19,34);">Job 9:19, 34</a>; <a onclick="return mV('Job',13,21);">13:21</a>; <a onclick="return mV('Job',30,18);">30:18</a>).
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<br><br><b>strength</b>—so as to prevail with Him: as in Jacob's case (<a onclick="return mV('Hsa',12,3,4);">Hsa 12:3-4</a>). UMBREIT and MAURER better translate as in <a onclick="return mV('Job',4,20);">Job 4:20</a> (I only wish that He) "would <i>attend</i> to me," that is, give me a patient hearing as an ordinary judge, not using His omnipotence, but only His divine knowledge of my innocence.
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<p id="Job23_7"><b>7. There</b>—rather, "Then": if God would "attend" to me (<a onclick="return mV('Job',23,6);">Job 23:6</a>).
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<br><br><b>righteous</b>—that is, the result of my <i>dispute</i> would be, He would acknowledge me as <i>righteous.</i>
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<br><br><b>delivered</b>—from suspicion of guilt on the part of <i>my Judge.</i>
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<p id="Job23_8"><b>8.</b> But I wish in vain. For "behold," etc.
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<br><br><b>forward...backward</b>—rather, "to <i>the east</i>—to <i>the west.</i>" The Hebrew geographers faced the east, that is, sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindus). <i>Para,</i> "before"—east: <i>Apara,</i> "behind"—west: <i>Daschina,</i> "the right hand"—south: <i>Bama,</i> "left"—north. A similar reference to sunrise appears in the name Asia, "sunrise," Europe, "sunset"; pure Babylonian names, as RAWLINSON shows.
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<p id="Job23_9"><b>9.</b> Rather, "To the north."
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<br><br><b>work</b>—God's glorious <i>works</i> are especially seen towards the north region of the sky by one in the northern hemisphere. The antithesis is between God <i>working</i> and yet <i>not</i> being <i>beheld:</i> as in <a onclick="return mV('Job',9,11);">Job 9:11</a>, between "He <i>goeth by,</i>" and "I <i>see</i> Him <i>not.</i>" If the <i>Hebrew</i> bears it, the parallelism to the second clause is better suited by translating, as UMBREIT, "doth hide himself"; but then the antithesis to "behold" would be lost.
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<br><br><b>right hand</b>—"in the south."
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<br><br><b>hideth</b>—appropriately, of the unexplored south, then regarded as uninhabitable because of its heat (see <a onclick="return mV('Job',34,29);">Job 34:29</a>).
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<p id="Job23_10"><b>10. But</b>—correcting himself for the wish that his cause should be known before God. The omniscient One already <i>knoweth the way in me</i> (my <i>inward</i> principles: His <i>outward</i> way or course of acts is mentioned in <a onclick="return mV('Job',23,11);">Job 23:11</a>. So <i>in me,</i> <a onclick="return mV('Job',4,21);">Job 4:21</a>); though for some inscrutable cause He as yet hides Himself (<a onclick="return mV('Job',23,8,9);">Job 23:8-9</a>).
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<br><br><b>when</b>—let Him only but try my cause, I shall, etc.
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<p id="Job23_11"><b>11. held</b>—fast by <i>His steps.</i> The law is in Old Testament poetry regarded as <i>a way,</i> God going before us as our guide, in whose footsteps we must tread (<a onclick="return mV('Psa',17,5);">Psa 17:5</a>).
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<br><br><b>declined</b>— (<a onclick="return mV('Psa',125,5);">Psa 125:5</a>).
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<p id="Job23_12"><b>12. esteemed</b>—rather, "laid up," namely, as a treasure found (<a onclick="return mV('Mat',13,44);">Mat 13:44</a>; <a onclick="return mV('Psa',119,11);">Psa 119:11</a>); alluding to the words of Eliphaz (<a onclick="return mV('Job',22,22);">Job 22:22</a>). There was no need to tell me so; I have done so already (<a onclick="return mV('Jer',15,16);">Jer 15:16</a>).
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<br><br><b>necessary</b>—"Appointed portion" (of food; as in <a onclick="return mV('Pro',30,8);">Pro 30:8</a>). UMBREIT and MAURER translate, "More than my <i>law,</i>" my own will, in antithesis to "the words of His mouth" (<a onclick="return mV('Jhn',6,38);">Jhn 6:38</a>). Probably under the general term, "what is <i>appointed</i> to me" (the same <i>Hebrew</i> is in <a onclick="return mV('Job',23,14);">Job 23:14</a>), all that ministers to the appetites of the body and carnal will is included.
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<p id="Job23_13"><b>13. in one mind</b>—notwithstanding my innocence. He is <i>unaltered</i> in His purpose of proving me guilty (<a onclick="return mV('Job',9,12);">Job 9:12</a>).
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<br><br><b>soul</b>—His <i>will</i> (<a onclick="return mV('Psa',115,3);">Psa 115:3</a>). God's sovereignty. He has one great purpose; nothing is haphazard; everything has its proper place with a view to His purpose.
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<p id="Job23_14"><b>14. many such</b>—He has yet many more such ills in store for me, though hidden in His breast (<a onclick="return mV('Job',10,13);">Job 10:13</a>).
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<p id="Job23_15"><b>15.</b> God's decrees, impossible to be resisted, and leaving us in the dark as to what may come next, are calculated to fill the mind with holy awe [BARNES].
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<p id="Job23_16"><b>16. soft</b>—faint; hath melted my courage. Here again Job's language is that of Jesus Christ (<a onclick="return mV('Psa',22,14);">Psa 22:14</a>).
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<p id="Job23_17"><b>17.</b> Because I was not taken away by death from the evil to come (literally, "from before the face of the darkness," <a onclick="return mV('Isa',57,1);">Isa 57:1</a>). Alluding to the words of Eliphaz (<a onclick="return mV('Job',22,11);">Job 22:11</a>), "darkness," that is, calamity.
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<br><br><b>cut off</b>—rather, in the <i>Arabic</i> sense, <i>brought to</i> the land of <i>silence;</i> my sad complaint hushed in death [UMBREIT]. "Darkness" in the second clause, not the same <i>Hebrew</i> wor as in the first, "cloud," "obscurity." Instead of "covering the cloud (of evil) from my face," He "covers" me with it (<a onclick="return mV('Job',22,11);">Job 22:11</a>).
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