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Job 23:10
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- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But he knoweth the way that I take - He approves of my conduct; my ways please him. He tries me: but, like gold, I shall lose nothing in the fire; I shall come forth more pure and luminous. If that which is reputed to be gold is exposed to the action of a strong fire, if it be genuine, it will lose nothing of its quality, nor of its weight. If it went into the fire gold, it will come out gold; the strongest fire will neither alter nor destroy it. So Job: he went into this furnace of affliction an innocent, righteous man; he came out the same. His character lost nothing of its value, nothing of its lustre.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
10 For He knoweth the way that is with me: If He should prove me, I should come forth as gold. 11 My foot held firm to His steps; His way I kept, and turned not aside. 12 The command of His lips - I departed not from it; More than my own determination I kept the words of His mouth. 13 Yet He remaineth by one thing, and who can turn Him? And He accomplisheth what His soul desireth. That which is not merely outwardly, but inwardly with (אם) any one, is that which he thinks and knows (his consciousness), Job 9:35; Job 15:9, or his willing and acting, Job 10:13; Job 27:11 : he is conscious of it, he intends to do it; here, Job 23:10, עם is intended in the former sense, in Job 23:14 in the latter. The "way with me" is that which his conscience (συνείδησις) approves (συμμαρτυρεῖ); comp. Psychol. S. 134. This is known to God, so that he who is now set down as a criminal would come forth as tried gold, in the event of God allowing him to appear before Him, and subjecting him to judicial trial. בּחנני is the praet. hypotheticum so often mentioned, which is based upon the paratactic character of the Hebrew style, as Gen 44:22; Rut 2:9; Zac 13:6; Ges. 155, 4, a. His foot has held firmly (Note: On אחז, Carey correctly observes, and it explains the form of the expression: The oriental foot has a power of grasp and tenacity, because not shackled with shoes from early childhood, of which we can form but little idea.) to the steps of God (אשׁוּר, together with אשּׁוּר, Job 31:7, from אשׁר Piel, to go on), so that he was always close behind Him as his predecessor (אחז( ro synon. תּמך, Psa 17:5; Pro 5:5). He guarded, i.e., observed His way, and turned not aside (אט fut. apoc. Hiph. in the intransitive sense of deflectere, as e.g., Psa 125:5). In Job 23:12, מצות שׂפתיו precedes as cas. absolutus (as respects the command of His lips); and what is said in this respect follows with Waw apod. (= Arab. f) without the retrospective pronoun ממּנּה (which is omitted for poetic brevity). On this prominence of a separate notion after the manner of an antecedent. The Hiph. המישׁ, like הטּה, Job 23:11, and הלּיז, Pro 4:21, is not causative, but simply active in signification. In Job 23:12 the question arises, whether צפן מן is one expression, as in Job 17:4, in the sense of "hiding from another," or whether מן is comparative. In the former sense Hirz. explains: I removed the divine will from the possible ascendancy of my own. But since צפן is familiar to the poet in the sense of preserving and laying by (צפוּנים( y, treasures, Job 20:26), it is more natural to explain, according to Psa 119:11 : I kept the words (commands) of Thy mouth, i.e., esteemed them high and precious, more than my statute, i.e., more than what my own will prescribed for me. (Note: Wetzstein arranges the significations of צפן as follows: - 1. (Beduin) intr. fut. i, to contain one's self, to keep still (hence in Hebr. to lie in wait), to be rapt in thought; conjug. II. c. acc. pers. to make any one thoughtful, irresolute. 2. (Hebr.) trans. fut. o, to keep anything to one's self, to hold back, to keep to one's self; Niph. to be held back, i.e., either concealed or reserved for future use. Thus we see how, on the one hand, צפן is related to טמן, e.g., Job 20:26 (Arab. itmaanna, to be still); and, on the other, can interchange with צפה in the signification designare (comp. Job 15:22 with Job 15:20; Job 21:19), and to spy, lie in wait (comp. Psa 10:8; Psa 56:7; Pro 1:11, Pro 1:18, with Psa 37:32).) The meaning is substantially the same; the lxx, which translates ἐν δὲ κόλπῳ μου (בּחקי), which Olsh. considers to be "perhaps correct," destroys the significance of the confession. Hirz. rightly refers to the "law in the members," Rom 7:23 : חקּי is the expression Job uses for the law of the sinful nature which strives against the law of God, the wilful impulse of selfishness and evil passion, the law which the apostle describes as ἕτερος νόμος, in distinction from the νόμος τοῦ Θεοῦ (Psychol. S. 379). Job's conscience can give him this testimony, but He, the God who so studiously avoids him, remains in one mind, viz., to treat him as a criminal; and who can turn Him from His purpose? (the same question as Job 9:12; Job 11:10); His soul wills it (stat pro ratione voluntas), and He accomplishes it. Most expositors explain permanet in uno in this sense; the Beth is the usual ב with verbs of entering upon and persisting in anything. Others, however, take the ב as Beth essentiae: He remains one and the same, viz., in His conduct towards me (Umbr., Vaih.), or: He is one, is alone, viz., in absolute majesty (Targ. Jer.; Schult., Ew., Hlgst., Schlottm.), which is admissible, since this Beth occurs not only in the complements of a sentence (Psa 39:7, like a shadow; Isa 48:10, after the manner of silver; Psa 55:19, in great number; Psa 35:2, as my help), but also with the predicate of a simple sentence, be it verbal (Job 24:13; Pro 3:26) or substantival (Exo 18:4; Psa 118:7). The same construction is found also in Arabic, where, however, it is more frequent in simple negative clauses than in affirmative (vid., Psalter, i. 272). The assertion: He is one (as in the primary monotheistic confession, Deu 6:4), is, however, an expression for the absoluteness of God, which is not suited to this connection; and if הוא באחד is intended to be understood of the unchangeable uniformity of His purpose concerning Job, the explanation: versatur (perstat) in uno, Arab. hua fi wâhidin, is not only equally, but more natural, and we therefore prefer it. Here again God appears to Job to be his enemy. His confidence towards God is again overrun by all kinds of evil, suspicious thoughts. He seems to him to be a God of absolute caprice, who punishes where there is no ground for punishment. There is indeed a phrase of the abiding fact which he considers superior to God and himself, both being conceived of as contending parties; and this phase God avoids, He will not hear it. Into this vortex of thoughts, as terrible as they are puerile, Job is hurried forward by the persuasion that his affliction is a decree of divine justice. The friends have greatly confirmed him in this persuasion; so that his consciousness of innocence, and the idea of God as inflicting punishment, are become widely opposite extremes, between which his faith is hardly able to maintain itself. It is not his affliction in itself, but this persuasion, which precipitates him into such a depth of conflict, as the following strophe shows.
Jamieson-Fausset-Brown Bible Commentary
But--correcting himself for the wish that his cause should be known before God. The omniscient One already knoweth the way in me (my inward principles: His outward way or course of acts is mentioned in Job 23:11. So in me, Job 4:21); though for some inscrutable cause He as yet hides Himself (Job 23:8-9). when--let Him only but try my cause, I shall, &c.
John Gill Bible Commentary
My foot hath held his steps,.... Trod in the steps he has walked in; he followed God closely, imitated him in acts of holiness and righteousness, of mercy, kindness, and beneficence; and he continued therein; as he set his foot in the steps of God, which were to him for an example, he persisted therein; as he followed on to know him, so to imitate him, and walk worthy of him: his way have I kept; the way he prescribed him, and directed him to walk in, the way of his commandments, which he observed constantly, and kept; though not perfectly, yet with great delight and pleasure, and so as not to be chargeable with any gross neglect of them, but in some sense to walk in all of them blameless, as not to be culpable before men: and not declined: from the way of God, did not turn aside from it to the right or left, or go into crooked paths with wicked men, or wickedly depart from his God, his ways and worship, as David says, Psa 18:21.
Job 23:10
Job Longs for God
9When He is at work in the north, I cannot behold Him; when He turns to the south, I cannot see Him. 10Yet He knows the way I have taken; when He has tested me, I will come forth as gold. 11My feet have followed in His tracks; I have kept His way without turning aside.
- Scripture
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Job
By Leonard Ravenhill7.2K1:01:17JobJOB 1:6JOB 23:10JOB 29:2EZK 14:12EZK 14:16In this sermon, the preacher discusses the story of Job from the Bible. He highlights the various trials and tribulations that Job faced, including the loss of his possessions, the death of his children, and the affliction of boils on his body. Despite these hardships, Job maintains his integrity and does not curse God. The preacher also reflects on the current state of the nation and suggests that it may take a similar level of devastation for people to turn to God in worship.
The Making of a Man of God
By David Wilkerson5.7K35:38JOB 23:10PSA 30:5PSA 89:30HEB 13:5In this sermon, the speaker discusses the journey of a man who initially failed in his mission but later became a powerful leader. The speaker then shifts the focus to Jesus, emphasizing that he understands and empathizes with our weaknesses and struggles. The sermon explores the common inner battles and complexes that all men and women of God face. The speaker encourages the audience to seek God's guidance and to desire to be known as a person of God.
(Basics) 63. Unbelief
By Zac Poonen2.8K12:48JOB 23:10MAT 6:33MAT 10:31MRK 4:37ROM 8:28HEB 13:5In this sermon, the speaker focuses on the destructive forces that can harm our inner life, often without our awareness. He uses the story of Jesus calming the storm in Mark's Gospel to illustrate the power of faith and trust in God. The speaker emphasizes the importance of believing that God will never leave or forsake us, and that He can work all things together for our good. He encourages listeners to have faith in God's knowledge and care for every detail of their lives, and to let go of fear and embrace faith.
Bearing Fruit - Part 5
By Keith Daniel2.6K09:14JOB 23:10JHN 15:41JN 2:6This sermon emphasizes the importance of abiding in God through trials and suffering, drawing parallels to the experiences of Charles Spurgeon and Job. It highlights the necessity of trusting God's refining process to bring forth spiritual fruit and the significance of abiding in Christ to avoid bitterness and anger towards God.
Eternal Values - Seeking God's Kingdom First
By Zac Poonen2.6K37:34EternityJOB 23:10ISA 49:23MAT 5:39ROM 8:281CO 6:11CO 6:61PE 3:13In this sermon, the speaker emphasizes the importance of learning to trust the Lord and standing on our own feet. He uses the analogy of being carried on a stretcher versus learning to walk and trust God. The speaker also highlights the need to prepare ourselves for the future by trusting God in times of ease and plenty. He gives the example of the disciples feeding the five thousand, where they served selflessly and were rewarded with baskets full of provisions. The sermon encourages listeners to trust God for their needs and not rely on earthly security systems. The speaker also mentions the importance of not engaging in arguments or fights with others, but instead following Jesus' example of speaking the truth in a spirit of love. The sermon concludes with a reminder of the verse in 1 Peter 3:13, which encourages believers that no harm will come to them if they are zealous for what is good.
Job - Part 2
By John Piper1.4K01:40JOB 1:21JOB 2:10JOB 13:15JOB 19:25JOB 23:10JOB 42:2PHP 3:8In this sermon, Job is depicted as a faithful servant of God who endures great suffering and loss. Job responds to his trials by tearing his clothes and falling face down on the ground, expressing his deep grief and surrender to God. He acknowledges that he came into the world with nothing and will leave with nothing, but recognizes that God is the one who gives and takes away. The sermon encourages listeners to learn from Job's example and find solace in the fact that even in the midst of loss, God is still sovereign and can satisfy the deepest longings of our souls.
An Audit From God
By Joshua Daniel1.2K49:46JOB 23:10JOB 31:1PSA 17:2PSA 139:1This sermon emphasizes the importance of undergoing a spiritual audit before God, reflecting on the need for integrity, transparency, and repentance in our lives. It highlights the significance of being accountable for our actions, thoughts, and words, and the necessity of nourishing our souls with the Word of God. The speaker urges listeners to seek genuine transformation and to strive for a life that withstands God's scrutiny, ultimately aiming to come forth as gold in His eyes.
Seeing Jesus and the Father
By Zac Poonen1.2K58:32JOB 23:10MAT 11:27MAT 16:17JHN 16:13ROM 8:28This sermon emphasizes the importance of having a revelation of Jesus Christ and the Father in building a New Covenant Church. It highlights the need to see Jesus as a triumphant, beautiful, and conquering Savior, and to understand the Father's deep love and care for each individual. The focus is on seeking a personal encounter with Jesus and the Father through the Holy Spirit, rather than just following doctrines or rituals.
Distress of Job - Part 2
By W.F. Anderson73444:13JOB 4:7JOB 5:17JOB 6:14JOB 7:17JOB 8:3JOB 9:22JOB 10:2JOB 11:7JOB 12:13JOB 13:15JOB 14:14JOB 15:11JOB 16:2JOB 17:3JOB 19:25JOB 22:21JOB 23:10JOB 32:8JOB 33:4JOB 34:10JOB 35:10JOB 36:26JOB 37:5JOB 38:1JOB 38:4JOB 38:12JOB 38:31JOB 40:2JOB 40:8JOB 42:2The video is a sermon on the book of Job in the Bible. It begins by describing the structure of the book, with a prologue and three cycles of speeches between Job and his friends. The first cycle focuses on the nature of God and the belief that suffering is a result of sin. The second cycle discusses God's providence and how he deals with wicked people, while the third cycle addresses Job's innocence and the sins he may have committed. The sermon emphasizes the importance of reading different translations alongside the King James version to fully understand the poetic and dramatic nature of the book.
Some Lessons the Lord Taught Me
By Zac Poonen4311:07:13JOB 23:10PRO 26:11LUK 16:13ROM 8:281CO 10:13This sermon emphasizes the importance of trusting in God's provision and strength during trials and temptations. It highlights the need to rely on God's faithfulness, the assurance that no trial is too much to handle with God's help, and the encouragement to push back against temptations to grow stronger in faith.
How to Bear Sorrow
By F.B. Meyer0SufferingDivine ComfortJOB 23:10PSA 77:9ISA 53:3MAT 5:4JHN 16:33ROM 5:31CO 10:132CO 1:42TI 2:12REV 21:4F.B. Meyer addresses the profound sorrow that many experience, emphasizing that such pain is a shared human experience and that even Jesus faced deep anguish. He encourages believers to view sorrow as a refining process, where God is actively involved in their suffering, shaping their character and faith. Meyer reminds us that while sorrow can feel isolating, it is essential to reach out and serve others, as this can lead to healing and understanding. He stresses the importance of accepting God's will in our suffering and learning from it, as each trial carries lessons that can enrich our lives and the lives of others. Ultimately, Meyer assures that through faith and perseverance, we will find joy and purpose beyond our grief.
Patience and Her Perfect Work
By J.C. Philpot0EXO 15:26JOB 23:10PSA 103:3JHN 4:14ROM 4:18EPH 1:11HEB 12:11JAS 1:2J.C. Philpot preaches about the importance of enduring diverse temptations with joy, as they work to strengthen faith and produce patience in believers. He compares the futile search of alchemists for a universal medicine, elixir of life, and philosopher's stone to the true miraculous solutions found in the gospel through the precious blood of Christ, the living water He offers, and His grace that transforms afflictions into blessings. Philpot delves into the various trials and temptations believers face from different sources, emphasizing the need for submission to God's will and the perfect work of patience to mature and lack nothing in the Christian walk.
The Uses of Trial
By Catherine Booth0JOB 23:10MAT 5:10ROM 5:32CO 4:172CO 12:9PHP 1:29HEB 12:6JAS 1:21PE 1:71PE 4:12Catherine Booth preaches on the importance of enduring trials and afflictions, drawing inspiration from the patience of Job and emphasizing that God uses suffering to reveal, refine, and manifest His people. She highlights that through trials, God reveals the true nature of our hearts, exposing our obedience, love, and faith in action. Additionally, trials reveal our weaknesses and areas where our faith may be lacking, urging us to seek a deeper relationship with God. Furthermore, she explains that suffering not only refines individuals but also serves as a powerful testimony to the world, showcasing the strength, peace, and unwavering faith of believers even in the midst of adversity.
God Knows
By Charles E. Cowman0EXO 13:21JOB 1:21JOB 23:10PSA 23:4PSA 139:7ISA 43:2ROM 8:281CO 10:13HEB 12:6Charles E. Cowman preaches about the comforting assurance that God knows the way His people take, even in the midst of trials and challenges. He highlights the image of God as an Almighty Guide, leading His people through both difficult and joyful paths, refining them like gold in the process. The sermon emphasizes the nearness of God in times of overwhelming distress, reminding believers of His infinite tenderness and compassion that follows them every step of the way.
Then the Mud Appears
By Thomas Brooks0God's DisciplineThe Purpose of TrialsJOB 23:10PSA 38:18PSA 119:67ISA 48:10LAM 3:40ROM 5:32CO 12:9HEB 12:6JAS 1:21PE 1:7Thomas Brooks emphasizes that God's severe judgments serve as a wake-up call for individuals and nations to cease from sin and return to Him. He illustrates that God's corrections are meant to instruct and purify us, revealing the hidden sins in our hearts during times of prosperity. Just as rust is removed from iron through fire, so too are we awakened to our true selves through fiery trials. Brooks notes that in moments of affliction, our sins become evident, allowing us to confront our pride, unbelief, and discontent. Ultimately, he asserts that afflictions act as a mirror, reflecting both the greatness of God and the vileness of sin.
God Knows What Is Best for Us!
By David Wilkerson0God's ProvisionTrust in God's PlanJOB 23:10PSA 1:6ISA 55:8JER 29:11MAT 7:11ROM 8:28PHP 4:19David Wilkerson emphasizes that God knows what is best for us, even when He takes things away or does not grant our requests. He reassures us that true satisfaction comes from being in God's perfect will, and that what we think we need may actually lead to our ruin. Wilkerson encourages believers to trust in God's loving hand, understanding that He has something better in store for us. He cites Job's faith in God's plan as an example of resting in God's control. Ultimately, he reassures that if our hearts are right before God, His promises will never fail us.
God's Slow Making of Us
By J.R. Miller0Trusting God's ProcessSpiritual GrowthJOB 23:10PSA 138:8PRO 3:5ISA 64:8JER 29:11ROM 8:282CO 3:18EPH 2:10PHP 1:61PE 5:10J.R. Miller emphasizes that God's work in our lives is a continuous process that begins at birth and lasts until death. He illustrates that every experience, whether joyful or painful, contributes to our development, and we should not judge our progress too harshly as we are all works in progress. Miller encourages patience with ourselves, reminding us that God has a purpose in every circumstance, even when we cannot see it. He uses the story of Joseph to illustrate that the final outcome of our lives may reveal God's goodness, even if the current chapter seems bleak. Ultimately, we are called to trust in God's love and wisdom as He shapes us into who we are meant to be.
Tried by Fire
By A.W. Pink0Divine TestingSpiritual GrowthDEU 8:2JOB 23:10PSA 138:8PRO 17:3JHN 14:6ROM 14:12PHP 1:6JAS 1:121PE 1:61PE 4:12A.W. Pink's sermon 'Tried by Fire' explores Job's journey through suffering and his ultimate faith in God's omniscience and purpose. Job initially expresses bitterness over his trials but quickly corrects himself, finding comfort in the knowledge that God knows his path and will refine him through testing. Pink emphasizes that divine testing is a necessary part of the Christian experience, leading to spiritual growth and eventual glory. He reassures believers that, despite their struggles, they will emerge from trials as refined gold, reflecting God's image. The sermon encourages Christians to trust in God's plan and to view their afflictions as opportunities for growth and deeper faith.
Songs of Praise Rise From Affliction
By Charles E. Cowman0JOB 23:10PSA 66:10ISA 48:101PE 1:7REV 15:3Charles E. Cowman shares a powerful message about finding purpose and praise in the midst of suffering, using the analogy of a log on fire releasing a beautiful melody hidden within. Through the story of a dark and gloomy day, Mrs. Charles Spurgeon reflects on the questions of why God allows pain and weakness in our lives, only to discover that it is through the fire of affliction that our true songs of praise and trust in God are released. Like the old oak log, we may feel cold and hardened by life's trials, but it is in the midst of the fire that our hearts can be softened and purified, offering melodies of faith and surrender to God.
Man’s Way vs. God’s Way (Isaiah 55:8,9)
By T. Austin-Sparks0JOB 23:10PSA 139:15PRO 20:24ISA 55:8MAT 13:31ROM 8:281CO 3:11HEB 11:8JAS 1:21PE 1:6T. Austin-Sparks emphasizes the contrast between man's ways and God's ways, highlighting how God's beginnings are often small and hidden but lead to lasting value, unlike man's tendency to start with grand frameworks. He points out that God's greatest works come from intrinsic values developed through deep, secret histories, as seen in the lives of biblical figures like Moses, Abraham, and David. Sparks encourages embracing God's focus on depth, solidity, and intensity, even if it involves testing and hiddenness.
Ecstatic Feelings
By Harmon A. Baldwin0JOB 23:10MAL 4:2MAT 4:11CO 2:14JAS 1:12Harmon A. Baldwin discusses the concept of the Sun of Righteousness always shining on the holy man, emphasizing that while clouds of trials and temptations may temporarily obscure one's consciousness of God's presence, the sanctified individual can still experience inner light and victory through faith. Baldwin challenges the notion that continual mountain-top ecstasies are inseparable from a pure heart, highlighting the importance of soul victory and obedience to God's will as true triumph in Christ, regardless of earthly circumstances. He concludes by affirming that living a holy life involves detecting and resisting temptations, maintaining purity of heart even in the face of adversities.
It Was Good for Me to Be Afflicted!
By Thomas Brooks0AfflictionSpiritual GrowthJOB 23:10PSA 119:71ISA 1:25HOS 5:15ROM 5:3GAL 6:14Thomas Brooks emphasizes the transformative power of affliction in the life of a believer, asserting that trials serve to purify the soul, reveal sin, and deepen one's relationship with God. He draws parallels between afflictions and various processes that refine and heal, suggesting that through suffering, believers can gain clearer insights into themselves and their need for God. Brooks encourages the faithful to view their afflictions as divine love-tokens, meant to cultivate humility and spiritual growth, ultimately leading to a more fruitful and holy life.
Letter 6
By James Bourne0JOB 23:10PSA 119:71PRO 3:5PHP 2:3JAS 4:10James Bourne shares a personal testimony of experiencing God's presence followed by a season of intense affliction and spiritual struggle. He describes feeling overwhelmed, battling with rebellion, self-will, and secret anger towards God, and the realization of his need for meekness and submission. Through this trial, he learns the importance of humility and surrendering to God's will, acknowledging his own pride and need for God's refining fire to humble him.
Purified in His Presence
By K.P. Yohannan0Waiting On GodPurity in MinistryJOB 23:10JER 23:161CO 4:12CO 3:18HEB 12:29K.P. Yohannan emphasizes the necessity of doing the Lord's work in the Lord's way, highlighting the dangers of rebellion and presumption that arise when we neglect to wait in His presence. He explains that true transformation and purity in ministry come from spending time with God, allowing Him to change our hearts and remove our self-centeredness. By waiting upon the Lord, we align ourselves with His will and experience the joy of serving Him authentically. Yohannan warns against the pitfalls of activity without divine guidance, urging believers to seek God's presence for true spiritual effectiveness. Ultimately, he calls for a life of humility and submission to God's ways as the foundation for a fruitful ministry.
Brought to a Safe Place
By David Wilkerson0Trials and SufferingTrusting GodJOB 23:10PSA 34:18PSA 46:1ISA 41:10JER 9:7LAM 3:22ROM 8:282CO 4:17HEB 13:51PE 4:12David Wilkerson emphasizes that even the most faithful Christians can face overwhelming trials and suffering, which may lead them to question God's presence in their pain. He reassures believers that these fiery trials are part of spiritual growth and that God uses them to refine and strengthen faith. Wilkerson encourages listeners to trust in God's promises and to understand that true faith does not equate to constant happiness or prosperity. Instead, it is about knowing that God is always with us, even in our darkest moments, and that He will ultimately bring us to a safe place. He urges believers to wait patiently for God's deliverance.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But he knoweth the way that I take - He approves of my conduct; my ways please him. He tries me: but, like gold, I shall lose nothing in the fire; I shall come forth more pure and luminous. If that which is reputed to be gold is exposed to the action of a strong fire, if it be genuine, it will lose nothing of its quality, nor of its weight. If it went into the fire gold, it will come out gold; the strongest fire will neither alter nor destroy it. So Job: he went into this furnace of affliction an innocent, righteous man; he came out the same. His character lost nothing of its value, nothing of its lustre.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
10 For He knoweth the way that is with me: If He should prove me, I should come forth as gold. 11 My foot held firm to His steps; His way I kept, and turned not aside. 12 The command of His lips - I departed not from it; More than my own determination I kept the words of His mouth. 13 Yet He remaineth by one thing, and who can turn Him? And He accomplisheth what His soul desireth. That which is not merely outwardly, but inwardly with (אם) any one, is that which he thinks and knows (his consciousness), Job 9:35; Job 15:9, or his willing and acting, Job 10:13; Job 27:11 : he is conscious of it, he intends to do it; here, Job 23:10, עם is intended in the former sense, in Job 23:14 in the latter. The "way with me" is that which his conscience (συνείδησις) approves (συμμαρτυρεῖ); comp. Psychol. S. 134. This is known to God, so that he who is now set down as a criminal would come forth as tried gold, in the event of God allowing him to appear before Him, and subjecting him to judicial trial. בּחנני is the praet. hypotheticum so often mentioned, which is based upon the paratactic character of the Hebrew style, as Gen 44:22; Rut 2:9; Zac 13:6; Ges. 155, 4, a. His foot has held firmly (Note: On אחז, Carey correctly observes, and it explains the form of the expression: The oriental foot has a power of grasp and tenacity, because not shackled with shoes from early childhood, of which we can form but little idea.) to the steps of God (אשׁוּר, together with אשּׁוּר, Job 31:7, from אשׁר Piel, to go on), so that he was always close behind Him as his predecessor (אחז( ro synon. תּמך, Psa 17:5; Pro 5:5). He guarded, i.e., observed His way, and turned not aside (אט fut. apoc. Hiph. in the intransitive sense of deflectere, as e.g., Psa 125:5). In Job 23:12, מצו ת שׂפתיו precedes as cas. absolutus (as respects the command of His lips); and what is said in this respect follows with Waw apod. (= Arab. f) without the retrospective pronoun ממּנּה (which is omitted for poetic brevity). On this prominence of a separate notion after the manner of an antecedent. The Hiph. המישׁ, like הטּה, Job 23:11, and הלּיז, Pro 4:21, is not causative, but simply active in signification. In Job 23:12 the question arises, whether צפן מן is one expression, as in Job 17:4, in the sense of "hiding from another," or whether מן is comparative. In the former sense Hirz. explains: I removed the divine will from the possible ascendancy of my own. But since צפן is familiar to the poet in the sense of preserving and laying by (צפוּנים( y, treasures, Job 20:26), it is more natural to explain, according to Psa 119:11 : I kept the words (commands) of Thy mouth, i.e., esteemed them high and precious, more than my statute, i.e., more than what my own will prescribed for me. (Note: Wetzstein arranges the significations of צפן as follows: - 1. (Beduin) intr. fut. i, to contain one's self, to keep still (hence in Hebr. to lie in wait), to be rapt in thought; conjug. II. c. acc. pers. to make any one thoughtful, irresolute. 2. (Hebr.) trans. fut. o, to keep anything to one's self, to hold back, to keep to one's self; Niph. to be held back, i.e., either concealed or reserved for future use. Thus we see how, on the one hand, צפן is related to טמן, e.g., Job 20:26 (Arab. itmaanna, to be still); and, on the other, can interchange with צפה in the signification designare (comp. Job 15:22 with Job 15:20; Job 21:19), and to spy, lie in wait (comp. Psa 10:8; Psa 56:7; Pro 1:11, Pro 1:18, with Psa 37:32).) The meaning is substantially the same; the lxx, which translates ἐν δὲ κόλπῳ μου (בּחקי), which Olsh. considers to be "perhaps correct," destroys the significance of the confession. Hirz. rightly refers to the "law in the members," Rom 7:23 : חקּי is the expression Job uses for the law of the sinful nature which strives against the law of God, the wilful impulse of selfishness and evil passion, the law which the apostle describes as ἕτερος νόμος, in distinction from the νόμος τοῦ Θεοῦ (Psychol. S. 379). Job's conscience can give him this testimony, but He, the God who so studiously avoids him, remains in one mind, viz., to treat him as a criminal; and who can turn Him from His purpose? (the same question as Job 9:12; Job 11:10); His soul wills it (stat pro ratione voluntas), and He accomplishes it. Most expositors explain permanet in uno in this sense; the Beth is the usual ב with verbs of entering upon and persisting in anything. Others, however, take the ב as Beth essentiae: He remains one and the same, viz., in His conduct towards me (Umbr., Vaih.), or: He is one, is alone, viz., in absolute majesty (Targ. Jer.; Schult., Ew., Hlgst., Schlottm.), which is admissible, since this Beth occurs not only in the complements of a sentence (Psa 39:7, like a shadow; Isa 48:10, after the manner of silver; Psa 55:19, in great number; Psa 35:2, as my help), but also with the predicate of a simple sentence, be it verbal (Job 24:13; Pro 3:26) or substantival (Exo 18:4; Psa 118:7). The same construction is found also in Arabic, where, however, it is more frequent in simple negative clauses than in affirmative (vid., Psalter, i. 272). The assertion: He is one (as in the primary monotheistic confession, Deu 6:4), is, however, an expression for the absoluteness of God, which is not suited to this connection; and if הוא באחד is intended to be understood of the unchangeable uniformity of His purpose concerning Job, the explanation: versatur (perstat) in uno, Arab. hua fi wâhidin, is not only equally, but more natural, and we therefore prefer it. Here again God appears to Job to be his enemy. His confidence towards God is again overrun by all kinds of evil, suspicious thoughts. He seems to him to be a God of absolute caprice, who punishes where there is no ground for punishment. There is indeed a phrase of the abiding fact which he considers superior to God and himself, both being conceived of as contending parties; and this phase God avoids, He will not hear it. Into this vortex of thoughts, as terrible as they are puerile, Job is hurried forward by the persuasion that his affliction is a decree of divine justice. The friends have greatly confirmed him in this persuasion; so that his consciousness of innocence, and the idea of God as inflicting punishment, are become widely opposite extremes, between which his faith is hardly able to maintain itself. It is not his affliction in itself, but this persuasion, which precipitates him into such a depth of conflict, as the following strophe shows.
Jamieson-Fausset-Brown Bible Commentary
But--correcting himself for the wish that his cause should be known before God. The omniscient One already knoweth the way in me (my inward principles: His outward way or course of acts is mentioned in Job 23:11. So in me, Job 4:21); though for some inscrutable cause He as yet hides Himself (Job 23:8-9). when--let Him only but try my cause, I shall, &c.
John Gill Bible Commentary
My foot hath held his steps,.... Trod in the steps he has walked in; he followed God closely, imitated him in acts of holiness and righteousness, of mercy, kindness, and beneficence; and he continued therein; as he set his foot in the steps of God, which were to him for an example, he persisted therein; as he followed on to know him, so to imitate him, and walk worthy of him: his way have I kept; the way he prescribed him, and directed him to walk in, the way of his commandments, which he observed constantly, and kept; though not perfectly, yet with great delight and pleasure, and so as not to be chargeable with any gross neglect of them, but in some sense to walk in all of them blameless, as not to be culpable before men: and not declined: from the way of God, did not turn aside from it to the right or left, or go into crooked paths with wicked men, or wickedly depart from his God, his ways and worship, as David says, Psa 18:21.