Matthew Poole and continuators on Job 23

2. Even to day is my complaint bitter : my stroke c is heavier than my groaning .

i. e. Even at this time, notwithstanding all your promises and pretended consolations, I find no ease nor satisfaction in all your discourses: And therefore in this and the following Chapters, Iob seldom applies his discourse to his Friends, but only addresseth his speech to God, or bewaileth himself.

i. e. I do bitterly complain, and have just cause to do so. But this Clause is and may be otherwise rendred: Even still (Heb. at this day) is my complaint called or accounted by you rebellion or bitterness? or the rage of an exasperated mind? Do you still pass such harsh censures upon me after all my declarations and solemn protestations of my Innocency? Heb. my hand, passively; i. e. the hand or stroke of God upon me, as the same phrase is used, Psal. 77. 2. and mine arrow, Iob, Chap. 34. 6.

i. e. Doth exceed all my Complaints and expressions: So far are you mistaken that think I complain more than I have cause. Some render the words thus, My hands are heavy (i. e. feeble and hanging down, as the Phrase is, Heb. 12. 12. My strength and spirit faileth) because of my groaning.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word]

3. O that I knew where I might find him ▪ that I might come even to his seat .

To wit, God, as his Friends well knew, and the thing it self sheweth: Thou bidst me acquaint my self with him, Chapter 22. 21. I desire nothing more than his acquaintance and presence; but alas he hides his Face from me that I cannot see him, nor come near him.

i. e. To his Throne or Judgment-seat to plead my Cause before him, as it here follows Verse 4. not upon terms of strict justice, but upon those terms of grace and mercy upon which God is pleased to deal with his sinful Creatures: See before Chapter 9. 34, 35. & 16. 21. & 17. 3. And this my confidence may be some evidence that I am not such a gross Hypocrite as you imagine me to be.

Marginal references: Ch. 13. 3.

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

i. e. Orderly declare the things which concern and prove the right of my Cause;

not only debating the Controversie between my Friends and me, concerning my sincerity or hypocrisie before God, as a Witness or Judge; but also pleading with God as a Party, and modestly enquiring whether he doth not deal more rigorously with me than I might reasonably expect, wherein I desire no other Judge but himself.

To prove my Innocency and sincerity towards God, and consequently that I am severely used.

Marginal references: Ch. 13▪ 3▪ 1▪

5. I would know the words which he would answer me, and understand what he would say unto me .

I long to know what he would say either to prove me an hypocrite, or to justifie his harsh proceedings against me; and if he should discover to me any secret and unknown sins, for which he contendeth with me, I should humble my self before him, and accept of the punishment of mine Iniquity.

6. Will he plead against me with his great power ? No, but he would put strength in me .

i. e. Oppress me with his soveraign and absolute Power, as men do those whom they cannot fairly and justly conquer?

The word Strength, or Power, being fitly supplied out of the former branch of the Verse, as is very usual in Scripture. He would not use his power against me, but for me; by enabling me to plead my Cause, and giving Sentence according to that Clemency and Benignity, which, according to his gracious Covenant he useth towards his Children. Or, He would put or sit his heart (this very Verb of putting, or setting, being elsewhere used in this defective manner, for putting or setting the Heart, as Iob. 7. 17. Isa. 41. 10. as it is fully expressed, Isa. 57. 1. Ezek. 40. 4. & 44. 5.) upon (the Preposition Beth, in, being sometimes used for al, upon, as Neh. 2. 12. Isa. 21. 13.) me, to wit, to hear me and all my reasons meekly, and to judge favourably, and to help and deliver me, as that and the like Phrases commonly signifie in Scripture use.

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

At that Throne of Grace, as it is called, Heb. 4. 16. where God lays aside his Majesty, and Power, and judgeth according to his wonted Grace and Clemency.

Such as I do and dare avow my self to be, to wit, in sincerity, though not in perfection.

Humbly and modestly propounding the grounds of their confidence, and the Evidences of their Righteousness.

Upon such a fair and equal hearing.

Either 1. From the severe Censures of all corrupt and partial Judges, such as you my Friends are. Or rather 2. From the damnatory sentence of God; for he is not only pleading before him, but also with him. He would give sentence for me, and against himself. This and some such Expressions of Iob cannot be excused from Irreverence towards God, and too great a confidence in himself; for which therefore God sharply reproves him hereafter, and Iob abhorreth himself.

8. Behold, I go forward , but he is not there ; and backward , but I cannot perceive him:

i. e. Towards the East, which in Scripture is accounted the forepart of the world, as the Hebrew name of it signifies, because of the light of the Sun, which ariseth there, and draweth the Eyes of men towards it.

To wit, so as I would have him, as a Judge to hear and determine my cause, of which he is here speaking: For otherwise he knew and believed that God was essentially present in all places.

i. e. Towards the West. So also the North is called the Left-hand, and the South the Right-hand, v. 9. because so they all are to a man who looks towards the East. He names all the several parts of the World to shew▪ his eager desire and restless endeavours to find out God, and to present himself before him.

Marginal references: Chap. 9. 12.

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 :

To wit, in a special and peculiar manner, more than in other parts of the World; for so indeed God did work in those parts which were Northward from Iob, because there Mankind (among whom God delights to be and to work) were most numerous, and most ingenious to discern Gods works. There also was the Seat of the Assyrian Empire, which was eminent in Iob's time, and afterwards of the other successive Empires. In and by all which God did many great and glorious works: But this Hebrew word is by others, and that very properly and fitly rendred, when or whilest he worketh, to wit, in an eminent manner. So this is added to aggravate Iob's unhappiness. We may certainly find any man when and where he is working: But I, saith he, search for God even when and where he is working, and yet cannot find him out.

To wit, from me. He withdraweth his favour, and will not afford me his presence and audience.

Either 1. I cannot discern his Counsels, and Ways, and the Reasons of his severe dealings with me. Or rather 2. He doth not appear to me as a Judge to examine my Cause and Arguments, but condemns me without hearing me.

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

Though I cannot see him, yet my comfort is, that he seeth me and my heart, and all my Actions. Or, For, as this particle commonly signifies. So this Verse contains a reason why he so vehemently desired that he might plead his cause with or before God.

He cannot be deceived nor blinded, either by the artifices of bold Accusers or Advocates, or by his own misapprehensions or passions, but he exactly knows the way that is with me, i. e. the disposition of my heart, and the whole course or manner of my Life.

If he would examine me throughly, which above all things I desire.

Which cometh out of the Furnace pure from all dross. I: would appear upon a fair hearing that I am free, though not from all sin, as he had confessed before, yet from that hypocrisie, and those gross enormities wherewith my friends charge me.

Marginal references: Heb. the way that is with [illegible: 1 word] ▪

11. My Foot hath held e his steps , his way have I kept and not declined .

i. e. Made a free and fixed choice and taken fast hold of them, been firmly and strongly settled, and resolved to continue in them, as the word signifies.

Either 1. Actively, the steps or ways in which God himself walks, the paths of Holiness, Justice, Mercy, &c. wherein he walked with, or after God, as the Phrase is, Gen. 5. 24. 2 Kings 23. 3. following his Example. Or 2. Passively, the steps or paths which God hath appointed men to walk in, as Ch. 21. 14.

12. Neither have I gone back from the Commandment of his Lips, I have esteemed i the word of his Mouth more than my necessary food .

i. e. Not turned aside to any crooked or sinful path or course of Life, human Infirmity excepted. Heb. I have hid, or laid it up, as men do their best Treasures, or what they most love and value. The Phrase notes an high estimation of it, an hearty affection to it, and a diligent care to preserve it.

Or, my appointed food, or my dayly portion, i. e. that food or provision which is necessary for the support of my Life, as this word is used, Gen. 47. 22. Prov. 30. 8. & 31. 15. which is more prized and desired than all the riches in the world.

Marginal references: Heb. I have hid, or laid up.; Or, my appointed portion.

13. But he is in one mind , and who can turn him ? and what his Soul desireth even that he doth .

i. e. Notwithstanding all these Evidences of my sincere Piety, and all my Prayers to him, he still continues in the same mind and course of afflicting me. Or, But he is, i. e. if he be, against one, or against any man, as that word is oft used, as he now setteth himself against me. Or, But he is one, the Hebrew prefix Beth, being here the note of a Nominative Case, as it is Iob 18. 8. Psal. 68. 5. Hos. 13. 9. and elsewhere. So the sense is, But why do I waste words to no purpose? All my former constant Integrity, and my present profession of it gives me no ease▪ he is still one and the same, constant, unchangeable in his purposes and counsels of proceeding against me. Or, he is alone, and there is none besides him, who can either restrain, or advise, or move him.

No man can change his Counsels or course, or encline him to shew favour to me. He is most absolute and free to do what he pleaseth, and he dealeth with me accordingly, and not by those milder Methods which he useth towards other men.

He will not do what I please or desire, but only what pleaseth himself.

Marginal references: Chap. 9. 12. 13. & 12. 14.; Psal. 115. 3.

14. For he performeth the thing that is appointed for me : and many such things are with him .

Or, he will perfect, or finish my appointed portion, i. e. those calamities which he hath allotted to me for my portion, which as he hath begun to lay on me, so he is resolved to make a full end of them.

There are many such examples of Gods proceeding with men in way of absolute Soveraignty and Severity, and his Counsels and Providences, though always just, yet are oft secret, and we cannot discern the reasonableness or equity of them, which is my case.

15. Therefore am I troubled at his presence : when I consider I am afraid of him.

In consideration of his glorious Majesty, and soveraign, and irresistible power, by which he can do whatsoever pleaseth him, without giving any account of his matters.

When I present him to my thoughts. Or, when he appears or manifesteth himself to me. Or, for fear or dread of him; or, by reason of him.

16. For God maketh my heart soft and the Almighty troubleth me:

Or, tender. He hath bruised, and broken, or melted it, so that I have no Spirit, nor Courage, nor Strength in me, as this o[illegible: 1+ letters] the like Phrase is used, Deut. 20▪ 3. Psal. 39. 11. Isa. 7. 4. Ier. 51. 46.

17. Because I was not cut off before the darkness ; neither hath he covered the darkness from my face .

Because God did not cut me off by death.

i. e. Before these dark and dismal miseries came upon me. Or, before the Face, or by reason of the darkness, i. e. That God hath not yet cut me off by these calamities, but prolonged my days under them, that he might encrease my torment.

So that I might no longer see, or feel my Miseries, but might be taken out of them by my long desired death. Seeing (and consequently having before ones face) is oft put for experiencing, for enjoying good, or feeling evil, as Iob 20. 17. Psal. 16. 10, &c. Or, but he hath covered darkness, to wit, death, which is so called, I[illegible: 1+ letters]b. 10. 21, 22. and elsewhere, from my Face, i. e. he will not allow me the favour to see death.