Day 6

Job 10-13

JOB 10

Job here declares the greatness of his afflictions, which made him weary of his life, and could not help complaining; entreats the Lord not to condemn him but show him the reason of his thus dealing with him, Job 10:1; and expostulates with him about it, and suggests as if it was severe, and not easily reconciled to his perfections, when he knew he was not a wicked man, Job 10:3; he puts him in mind of his formation and preservation of him, and after all destroyed him, Job 10:8; and represents his case as very distressed; whether he was wicked or righteous it mattered not, his afflictions were increasing upon him, Job 10:13; and all this he observes, in order to justify his eager desire after death, which he renews, Job 10:18; and entreats, since his days he had to live were but few, that God would give him some respite before he went into another state, which he describes, Job 10:20.

JOB 11

In this chapter Zophar the Naamathite, Job’s third friend, attacks him, and the with great acrimony and severity, and with much indecency; he charges him not only with loquacity, and vain babbling, but with lying, and with scoffing at God, and good men, Job 11:1; which he attempts to support by some things Job had said, misrepresented by him, Job 11:4; and wishes that God would take him in hand, and convince him of the wisdom of the divine proceedings with him, and of his lenity and mercy to him, Job 11:5; and then discourses of the unsearchableness of God in his counsels, and conduct; of his sovereignty, and of his power, and of the vanity and folly of men, Job 11:7; and as his friends before him, having insinuated that Job was guilty of some heinous sin, or sins, and especially of hypocrisy, advises him to repentance and reformation, and then it would be well with him; and he should enjoy much comfort, peace, and safety, even to old age, Job 11:13; and concludes it should go ill with the wicked man and the hypocrite, such as he suggests Job was, Job 11:20.

JOB 12

In this and the two following chapter Job makes answer to Zophar’s discourse in the former; who having represented him as an ignorant man, he resents it, and begins his defence with a biting sarcasm on him and his friends, as being self-conceited, and having an high opinion of their own wisdom, as if none had any but themselves, Job 12:1; and puts in his claim for a share with them, as being not at all inferior to them, Job 12:3; and then refutes their notions, that it always goes well with good men, and ill with bad men; whereas the reverse is the truth, Job 12:4; and which they might learn from the brute creatures; or he sends them to them, to observe to them, that the best things they had knowledge of concerning God and his providence, and of his wisdom therein, were common notions that everyone had, and might be learned from beasts, birds, and fishes; particularly, that all things in the whole universe are made by God, and sustained by him, and are under his direction, and at his disposal, Job 12:7; and such things might as easily be searched, examined, and judged of, as sounds are tried by the ear, and food by the mouth, Job 12:11; and seeing it is usual among men, at least it may be expected that men in years should have a considerable share of wisdom and knowledge, it might be strongly inferred from thence, without any difficulty, that the most perfect and consummate wisdom was in God, Job 12:12; whence he passes on to discourse most admirably and excellently of the wisdom and power of God in the dispensations of his providence, in a variety of instances; which shows his knowledge of his perfections, ways, and works, was not inferior to that of his friends, Job 12:14.

JOB 13

Job begins this chapter by observing the extensiveness of his knowledge, as appeared from his preceding discourse, by which it was evident he was not less knowing than his friends, Job 13:1; and therefore would have nothing to do with them as judges in his cause, but would appeal to God, and debate the matter before him, and leave it to his decision, since he could expect no good from them, Job 13:3; and all the favour he entreats of them is, that they would for the future be no longer speakers, but hearers, Job 13:5; he expostulates with them about their wicked and deceitful way of pleading for God, and against him, Job 13:7; and in order to strike an awe upon them, suggests to them, that they were liable to the divine scrutiny; that God was not to be mocked by them, that he would surely reprove them for their respect of persons, and desires them to consider his dreadful majesty, and what frail creatures they were, Job 13:9; then he expresses his confidence in God, that he should be saved by him, notwithstanding the afflictive circumstances he was in, Job 13:14; and doubted not he should be able so to plead his cause, as that he should be justified, if God would but withdraw his hand, and take off his dread from him, Job 13:18; he desires to know what his sins were, that he should hide his face from him, and treat him with so much severity, who was but a poor, weak, feeble creature, Job 13:24; and concludes with a complaint of the bitterness and sharpness of his afflictions, with which he was consumed, Job 13:26.

Taken from John Gill’s Exposition of the Bible, published roughly around 1748-1760.