Exegetical and Hermeneutical Commentary of Job 13:3
Surely I would speak to the Almighty, and I desire to reason with God.
3. But this knowledge neither helps nor hinders him. In spite of this knowledge, if not because of it, he desires to reason with God.
surely I would speak ] Rather, but I would (same word in Job 13:4).
Fuente: The Cambridge Bible for Schools and Colleges
Surely I would speak to the Almighty – I would desire to carry my cause directly up to God, and spread out my reasons before him. This Job often professed to desire; see Job 9:34-35. He felt that God would appreciate the arguments which he would urge, and would do justice to them. His friends he felt were censorious and severe. They neither did justice to his feelings, nor to his motives. They perverted his words and arguments; and instead of consoling him, they only aggravated his trials, and caused him to sink into deeper sorrows. But he felt if he could carry his cause to God, he would do ample justice to him and his cause. The views which he entertained of his friends he proceeds to state at considerable length, and without much reserve, in the following verses.
Fuente: Albert Barnes’ Notes on the Bible
Job 13:3-4
Surely I would speak to the Almighty.
Man speaking to God
There is a great deal of human speaking that has to do with God. Most speak about God, many speak against God, and some speak to God. Of these there are two classes–Those who occasionally speak to Him under the pressure of trial; those who regularly speak to Him as the rule of their life. These last are the true Christ-like men.
I. Speaking to God shows the highest practical recognition of the Divine presence. It indicates–
1. A heart belief in the fact of the Divine existence.
2. A heart belief in the personality of the Divine existence. What rational soul would speak to a vain impersonality? Man may justly infer the personality of God from his own personality.
3. A heart belief in the nearness of the Divine existence. It feels that He is present.
4. A heart belief in the impressibility of the Divine existence. It has no question about the Divine susceptibility.
II. Speaking to God shows the truest relief of our social nature. Social relief consists principally in the free and full communication to others of all the thoughts and emotions that must affect the heart. Before a man will fully unbosom his soul to another, he must be certified of three things–
1. That the other feels the deepest interest in him. Who has such an interest in us as God?
2. That the other will make full allowance for the infirmities of his nature. Who is so acquainted with our infirmities as God?
3. That the other will be disposed and able to assist in our trials. Who can question the willingness and capability of God?
III. Speaking to God shows the most effective method of spiritual discipline.
1. The effort of speaking to God is most quickening to the soul.
2. The effort of speaking to God is most humbling to a soul.
3. The effort of speaking to God is most spiritualising to the soul. It breaks the spell of the world upon us; it frees us from secular associations; it detaches us from earth; and it makes us feel that there is nothing real but spirit, nothing great but God, and nothing worthy of man but assimilation to and fellowship with the Infinite.
IV. Speaking to God shows the highest honour of a created spirit. The act implies a great capacity. What can show the greatness of the human soul so much as this exalted communion? (Homilist.)
But ye are forgers of lies.—
Lies easily forged
Lying is so easy that it is within the capacity of everyone. It is proverbially easy. It is as easy as lying, says Hamlet, when speaking of something not difficult. You can do it as you work or as you walk. You can do it as you sit in your easy chair. You can do it without any help, even in extreme debility. You lie, and it does not blister your tongue or give you a headache. It is not attended with any wear and tear of constitution. It does not throw you into a consumption–not even into a perspiration. It is the cheapest of sins. It requires no outlay of money to gratify this propensity. There is no tax to pay. The poorest can afford it, and the rich do not despise it because it is cheap. Neither does it cost any expenditure of time. After the hesitancy of the first few lies you can make them with the greatest ease. You soon get to extemporise them without the trouble of forethought. The facilities for committing this sin are greater than for any other. You may indulge in it anywhere. You cannot very well steal on a common, or swear in a drawing room, or get drunk in a workhouse; but in what place or at what time can you not lie? You have to sneak, and skulk, and look over your shoulders, and peep, and listen, before you can commit many sins; but this can be practised in open day, and in the market place. You can look a man in the face and do it. You can rub your hands and smile and be very pleasant whilst doing it. (J. Teasdale.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Surely I would speak to the Almighty] ulam, O that: – I wish I could speak to the Almighty!
I desire to reason with God.] He speaks here to reference to the proceedings in a court of justice. Ye pretend to be advocates for God, but ye are forgers of lies: O that God himself would appear! Before him I could soon prove my innocence of the evils with which ye charge me.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
According to thy wish, Job 11:5, I had rather debate the matter with God than with you. I am not afraid of presenting my person and cause before him, who is a witness of my integrity, and would not deal so unmercifully with me as you do.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Job wishes to plead his causebefore God (Job 9:34; Job 9:35),as he is more and more convinced of the valueless character of hiswould-be “physicians” (Job16:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
3 But I would speak to the Almighty,
And I long to reason with God.
4 And ye however are forgers of lies,
Physicians of no value are ye all.
5 Oh that ye would altogether hold your peace,
It would be accounted to you as wisdom.
6 Hear now my instruction,
Ando hearken to the answers of my lips!
He will no longer dispute with the friends; the more they oppose him, the more earnestly he desires to be able to argue his cause before God. (Job 13:3) is disjunctive, like , and introduces a new range of thoughts; lxx , verum enim vero. True, he has said in Job 9 that no one can maintain his cause before God; but his confidence in God grows in proportion as his distrust of the friends increases; and at the same time, the hope is begotten that God will grant him that softening of the terror of His majesty which he has reserved to himself in connection with this declaration (Job 9:34, comp. Job 13:20.). The infin. absol. , which in Job 6:25 is used almost as a substantive, and indeed as the subject, is here in the place of the object, as e.g., Isa 5:5; Isa 58:6: to prove, i.e., my cause, to God ( , like Job 13:15, ) I long. With (Job 13:4) the antithesis is introduced anew: I will turn to God, you on the contrary ( ). Since the verb , from its primary meaning to spread on, smear on (whence e.g., Talmudic , the act of throwing on, as when plastering up the cracks of an oven), cogn. (whence , plaster, and perhaps also in the signification tasteless, Job 6:6 = sticky, greasy, slimy), does not signify, at least not at first, consuere , but assuere (without any relation of root with ), we explain, not with Olshausen and others, concinnatores mendacii , such as sew together lies as patchwork; but with Hirzel and others, assutores mendacii , such as patch on lies, i.e., charge falsely, since they desire throughout to make him out to be a sinner punished according to his desert. This explanation is also confirmed by Job 14:17. Another explanation is given by Hupfeld: sarcinatores false = inanes, inutiles , so that signifies what lies = what deceives, as in the parallel member of the verse ,
(Note: In the Talmudic, the jugular vein, the cutting of which produces death, is called (later , Arab. sb ), according to which ( b. Chullin 121a) it is explained: healer of the jugular artery, i.e., those who try to heal what is incurable, therefore charlatans, – a strange idea, which has arisen from the defective form of writing . The lxx translates .)
nothingness, and also (Job 16:2) in a similar connection, is not an objective but attributive genitive; but Psa 119:69 is decisive against this interpretation of . The parallelism is not so exactly adjusted, as e.g., even does not on account of the parallel with signify patchers, , but: they are not able to heal Job’s wounds with the medicine of consolation; they are medici nihili , useless physicians. Pro 17:28, “Even a fool, when he holdeth his peace, is counted wise,” applies to them, si tacuisses, sapiens mansisses ; or, as a rabbinical proverb of similar meaning, quoted by Heidenheim, says, , “the fatigue of comprehension is comprehension,” i.e., the silent pause before a problem is half the solution. The jussive form , it would be (Ges. 128, 2), is used in the conclusion of the wish. Thus he challenges them to hear his ( ) and his . Hirzel is quite right when he says the former does not mean defence (justification), nor the latter proofs (counter-evidence); is, according to his signification ( significatus , in distinction from sensus), , correptio (lxx, Vulg.), and here not so much refutation and answer, as correction in an ethical sense, in correspondence with which is also intended of reproaches, reproofs, or reprimands.
Fuente: Keil & Delitzsch Commentary on the Old Testament
3. Zophar (Job 11:5) had thought to silence Job by calling upon God to appear against him. Job now takes Zophar at his word, by a summons for God to the controversy. This furnishes the clew to this chapter. God, and he alone, can arbitrate upon the cold, cruel judgments of men.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 13:3 Surely I would speak to the Almighty, and I desire to reason with God.
Ver. 3. Surely I would speak to the Almighty ] It were far better for me to speak to God than to you, and much fairer dealing from him I might expect. “A God of truth and without iniquity, just and right is he,” Deu 32:4 ; but ye are forgers of lies, and ye load me with false accusations, depraving my speeches, as thou, Zophar, especially hast done, wishing withal that God himself would speak with me face to face; which, if it should come to pass, thou saidst my misery and affliction would be redoubled. But oh that I might commune with the Almighty! surely and seriously I would rather do it than with you, my friends; and should hope so to defend mine innocence against your slanderous accusations; yea, to maintain God’s justice against you, in the presence and judgment of God himself. Oh the confidence of a good conscience! see it in Abimelech, Gen 20:5 , but much more in David, Psa 7:8 ; Psa 7:4 ; Psa 139:23-24 ; Jer 12:1 ; in every strong believer, 1Pe 3:21 ; those that walk uprightly, and speak uprightly, Isa 33:15 . Not so every ungirt Christian or profligate professor, Job 13:14 . The sinners in Sion are afraid, fearfulness surpriseth the hypocrites, &c., but good Job was none such; and God knew it to be so; what if to the wicked he be a devouring fire? yet to those that fear his name he is a reviving sun, Mal 4:1-2 . And upright Job feareth not to reason with him. Upon the same ground John Huss, and other martyrs, cited their persecutors to answer them by such a time before God’s tribunal.
And I desire to reason with God
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
THE ALMIGHTY. Hebrew. Shaddai. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Surely: Job 13:22, Job 9:34, Job 9:35, Job 11:5, Job 23:3-7, Job 31:35
I desire: Job 9:3, Job 9:14, Job 9:15, Isa 1:18-20, Isa 41:21, Jer 12:1, Jer 12:2, *marg. Mic 6:2
Reciprocal: Job 16:21 – plead Job 21:2 – Hear Job 33:6 – I am Job 37:19 – Teach
Fuente: The Treasury of Scripture Knowledge
Job 13:3. Surely I would speak to the Almighty I had rather debate the matter with God than with you. I am not afraid of presenting my person and cause before him, who is a witness of my integrity, and would not deal so unmercifully with me as you do.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13:3 Surely I would speak to the Almighty, and I desire {a} to reason with God.
(a) For although he knew that God was just, which was revealed in his ordinary working and another in his secret counsel, yet he uttered his affection to God, because he was not able to understand the reason he punished him.