Job 13:16

r cause. Physicians of no value - Ye are as feeble in your reasonings as ye are inefficient in your skill. Ye can neither heal the wound of my mind, nor the disease of my body. In ancient times every wise man professed skill in the healing art, and probably Job's friends had tried their skill on his body as well as on his mind. He therefore had, in his argument against their teaching, a double advantage: Your skill in divinity and physic is equal: in the former ye are forgers of lies; in the latter, ye are good-for-nothing physicians. I can see no reason to depart from the general meaning of the original to which the ancient versions adhere. The Chaldee says: "Ye are idle physicians; and, like the mortified flesh which is cut off with the knife, so are the whole of you." The imagery in the former clause is chirurpical, and refers to the sewing together, or connecting the divided sides of wounds; for טפלי topheley, which we translate forgers, comes from טפל taphal, to fasten, tie, connect, sew together. And I question whether טפלי topheley here may not as well express Surgeons, as רפאי ropheey, in the latter clause, Physicians. Ye are Chirurgeons of falsity, and worthless Physicians. Verse 5 Hold your peace! and it should be your wisdom - In Pro 17:28 we have the following apophtheym: "Even a fool, when he holdeth his peace, is counted wise; and he that shutteth his lips, a man of understanding." There is no reason to say that Solomon quotes from Job: I have already expressed my opinion that the high antiquity attributed to this book is perfectly unfounded, and that there is much more evidence that Solomon was its author, than there is that it was the composition of Moses. But, whenever Job lived, whether before Abraham or after Moses, the book was not written till the time of Solomon, if not later. But as to the saying in question, it is a general apophthegm, and may be found among the wise sayings of all nations. I may observe here, that a silent man is not likely to be a fool; for a fool will be always prating, or, according to another adage, a fool's bolt is soon shot. The Latins have the same proverb: Vir sapit, qui pauca loquitur, "A wise man speaks little." Verse 6 Hear now my reasoning - The speeches in this book are conceived as it delivered in a court of justice, different counselors pleading against each other. Hence most of the terms are forensic. Verse 7 Will ye speak wickedly for God? - In order to support your own cause, in contradiction to the evidence which the whole of my life bears to the uprightness of my heart, will ye continue to assert that God could not thus afflict me, unless flagrant iniquity were found in my ways; for it is on this ground alone that ye pretend to vindicate the providence of God. Thus ye tell lies for God's sake, and thus ye wickedly contend for your Maker. Verse 8 Will ye accept his person? - Do you think to act by him as you would by a mortal; and, by telling lies in his favor, attempt to conciliate his esteem? Verse 9 Is it good that he should search you out? - Would it be to your credit if God should try your hearts, and uncover the motives of your conduct? Were you tried as I am, how would you appear? Do ye so mock him? - Do ye think that you can deceive him; and by flattering speeches bring him to your terms, as you would bring an undiscerning, empty mortal, like yourselves? Verse 10 He will surely reprove you - You may expect, not only his disapprobation, but his hot displeasure. Verse 11 His dread fall upon you? - The very apprehension of his wrath is sufficient to crush you to nothing. Verse 12 Your remembrances are like unto ashes - Your memorable sayings are proverbs of dust. This is properly the meaning of the original: זכרניכם משלי אפר zichroneycem mishley epher. This he speaks in reference to the ancient and reputedly wise sayings which they had so copiously quoted against him. Your bodies to bodies of clay - This clause is variously translated: Your swelling heaps are swelling heaps of mire. That is, Your high-flown speeches are dark, involved, and incoherent; they are all sound, no sense; great swelling words, either of difficult or no meaning, or of no point as applicable to my case. Verse 13 Hold your peace - You have perverted righteousness and truth, and your pleadings are totally irrelevant to the case; you have traveled out of the road; you have left law and justice behind you; it is high time that you should have done. Let come on me what will - I will now defend myself against you, and leave the cause to its issue. Verse 14 Wherefore do I take my flesh in my teeth - A proverbial expression. I risk every thing on the justice of my cause. I put my life in my hand, 1Sam 28:21. I run all hazards; I am fearless of the consequences. Verse 15 Though he slay me - I have no dependence but God; I trust in him alone. Should he even destroy my life by this affliction, yet will I hope that when he has tried me, I shall come forth as gold. In the common printed Hebrew text we have לא איחל lo ayachel, I will Not hope; but the Vulgate, Syriac, Arabic, and Chaldee have read לו lo, Him, instead of לא lo Not; with twenty-nine of Kennicott's and De Rossi's MSS., and the Complutensian and Antwerp Polyglots. Our translators have followed the best reading. Coverdale renders the verse thus: Lo, there is nether comforte ner hope for me, yf he wil slaye me. But I will maintain mine own ways - I am so conscious of my innocence, that I fear not to defend myself from your aspersions, even in the presence of my Maker. Verse 16 He also shall be my salvation - He will save me, because I trust in him. A hypocrite - A wicked man shall never be able to stand before him. I am conscious of this, and were I, as you suppose, a secret sinner, I should not dare to make this appeal. Verse 18 Behold now, I have ordered - I am now ready to come into court, and care not how many I have to contend with, provided they speak truth. Verse 19 Who is he that will plead with me? - Let my accuser, the plaintiff, come forward; I will defend my cause against him. I shall give up the ghost - I shall cease to breathe. Defending myself will be as respiration unto me; or, While he is stating his case, I will be so silent as scarcely to appear to breathe. Verse 20 Only do not two things unto me - These two things are the following: 1. Withdraw thine hand far from me - remove the heavy affliction which thy hand has inflicted. 2. Let not thy dread make me afraid - terrify me not with dreadful displays of thy majesty. The reasons of this request are sufficiently evident: 1. How can a man stand in a court of justice and plead for his life, when under grievous bodily affliction? Withdraw thy hand far from me. 2. Is it to be expected that a man can be sufficiently recollected, and in self-possession, to plead for his life, when he is overwhelmed with the awful appearance of the judge, the splendor of the court, and the various ensigns of justice? Let not thy dread make me afraid. Verse 22 Then call thou - Begin thou first to plead, and I will answer for myself; or, I will first state and defend my own case, and then answer thou me. Verse 23 How many are mine iniquities - Job being permitted to begin first, enters immediately upon the subject; and as it was a fact that he was grievously afflicted, and this his friends asserted was in consequence of grievous iniquities, he first desires to have them specified. What are the specific charges in this indictment? To say I must be a sinner to be thus afflicted, is saying nothing; tell me what are the sins, and show me the proofs. Verse 24 Wherefore hidest thou thy face - Why is it that I no longer enjoy thy approbation? Holdest me for thine enemy? - Treatest me as if I were the vilest of sinners? Verse 25 Wilt thou break a leaf - Is it becoming thy dignity to concern thyself with a creature so contemptible? Verse 26 Thou writest bitter things against me - The indictment is filled with bitter or grievous charges, which, if proved, would bring me to bitter punishment. The iniquities of my youth - The Levities and indiscretions of my youth I acknowledge; but is this a ground on which to form charges against a man the integrity of whose life is unimpeachable? Verse 27 Thou puttest my feet also in the stocks - בסד bassad, "in a clog," such as was tied to the feet of slaves, to prevent them from running away. This is still used in the West Indies, among slave-dealers; and is there called the pudding, being a large collar of iron, locked round the ankle of the unfortunate man. Some have had them twenty pounds' weight; and, having been condemned to carry them for several years, when released could not walk without them! A case of this kind I knew: The slave had learned to walk well with his pudding, but when taken off, if he attempted to walk, he fell down, and was obliged to resume it occasionally, till practice had taught him the proper center of gravity, which had been so materially altered by wearing so large a weight; the badge at once of his oppression, and of the cruelty of his task-masters! And lookest narrowly - Thou hast seen all my goings out and comings in; and there is no step I have taken in life with which thou art unacquainted. Thou settest a print upon the heels of my feet - Some understand this as the mark left on the foot by the clog; or the owner's mark indented on this clog; or, Thou hast pursued me as a hound does his game, by the scent. Verse 28 And he, as a rotten thing - I am like a vessel made of skin; rotten, because of old age, or like a garment corroded by the moth. So the Septuagint, Syriac, and Arabic understood it. The word he may refer to himself. Introduction The shortness, misery, and sinfulness of man's life, Job 14:1-4. The unavoidable necessity of death; and the hope of a general resurrection, Job 14:5-15. Job deplores his own state, and the general wretchedness of man, Job 14:16-22. Verse 1 Man - born of a woman - There is a delicacy in the original, not often observed: אדם ילוד אשה Adam yelud ishah, "Adam born of a woman, few of days, and full of tremor." Adam, who did not spring from woman, but was immediately formed by God, had many days, for he lived nine hundred and thirty years; during which time neither sin nor death had multiplied in the earth, as they were found in the days of Job. But the Adam who springs now from woman, in the way of ordinary generation, has very few years. Seventy, on an average, being the highest term, may be well said to be few in days; and all matter of fact shows that they are full of fears and apprehensions, רגז rogez, cares, anxieties, and tremors. He seems born, not indeed to live, but to die; and, by living, he forfeits the title to life. Verse 2 He cometh forth like a flower - This is a frequent image both in the Old and New Testament writers; I need not quote the places here, as the rea

13 Hold your peace, let me alone, that I may speak, and let come on me what will. 14 Wherefore do I take my flesh in my teeth, and put my life in mine hand? 15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 16 He also shall be my salvation: for a hypocrite shall not come before him. 17 Hear diligently my speech, and my declaration with your ears. 18 Behold now, I have ordered my cause; I know that I shall be justified. 19 Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost. 20 Only do not two things unto me: then will I not hide myself from thee. 21 Withdraw thine hand far from me: and let not thy dread make me afraid. 22 Then call thou, and I will answer: or let me speak, and answer thou me. 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 ( v. 13 ), but diligently to hearken to it, v. 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, v. 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 ( v. 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 præparatum pectus—they are ready for it. He resolves ( v. 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 ( v. 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, " v. 19 . "If I cannot be cleared, yet let me be eased, by what I say," as Elihu, ch. xxxii. 17 , 20 . III. He complains of the extremity of pain and misery he was in ( v. 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 ( v. 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, ch. xix. 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 ( v. 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, v. 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, ch. xxiii. 8-10 . We must believe that all shall work for good to us even when all seems to make against us, Jer. xxiv. 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. xi. 35 . We must depend upon the performance of the promise when all the ways leading to it are shut up, Rom. iv. 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, v. 20-22 . He had desired ( v. 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. I 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 ch. ix. 34, 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.