Job 16, "God, My Accuser and Advocate"

Job tires of the relentless attack by his "friends".

Job 16:1-3, Endless speeches

Then Job replied:

"I have heard many things like these; 

miserable comforters are you all!

Will your long-winded speeches never end? 

What ails you that you keep on arguing?

Job's friends bring no comfort. Their long-winded speeches say little and give no relief. (And are simply wrong.) Job asks, "Why are you so angry at me?"

I have struggled to come up with a term for Job's "friends", who now seem to only be accusing him. Job's gives me the term: "miserable comforters"!

Job 16:4-5, I would encourage you

I also could speak like you, if you were in my place;

 I could make fine speeches against you and shake my head at you.

But my mouth would encourage you;

 comfort from my lips would bring you relief.

If the situations were reversed, Job could also make fine speeches. But he would try to encourage the sufferer and give comfort with his lips.

Job 16:6, Either way, I hurt

"Yet if I speak, my pain is not relieved; 

and if I refrain, it does not go away.

Whether Job speaks or not, he is in pain. So he will go on and say more....

Job 16:7-14, My adversary and accuser

Surely, O God, you have worn me out; 

you have devastated my entire household.

You have bound me--and it has become a witness; 

my gauntness rises up and testifies against me.

God assails me and tears me in his anger 

and gnashes his teeth at me; 

my opponent fastens on me his piercing eyes.

Men open their mouths to jeer at me; 

they strike my cheek in scorn 

and unite together against me.

God has turned me over to evil men 

and thrown me into the clutches of the wicked.

All was well with me, 

but he shattered me; 

he seized me by the neck and crushed me. 

He has made me his target;

his archers surround me. 

Without pity, he pierces my kidneys 

and spills my gall on the ground.

Again and again he bursts upon me; 

he rushes at me like a warrior.

Job views God as his accuser, One who has attacked him. God assails him and tears him up. Job's  illness leads to people jeering at him, laughing at him. Although Job has done no wrong, he is turned over to those who are evil and wicked. God shoots arrows at Job and shatters him. 

We know, from the first few chapters that it is indeed Satan, who is The Accuser, that attacks Job, but Job does not have that information. He knows he has been attacked and destroyed and sees God as the one doing the accusing.

Hartley says that verse 12, translated here "he shattered me... and crushed me" is assonance in the Hebrew: "way·p̄ar·pə·rê·nî, ... way·p̄aṣ·pə·ṣê·nî".

Job 16:15-17, Weeping and praying

"I have sewed sackcloth over my skin 

and buried my brow in the dust.

My face is red with weeping, 

deep shadows ring my eyes;

yet my hands have been free of violence 

and my prayer is pure.

Job has sackcloth sewn over his wounds ("scabby skin" translates Hartley) and his weeping has distorted his face. Yet, despite his sorrow and weeping, Job says he has continued to be pure in his prayer and actions.

Job 16:18-22, Advocate on high

"O earth, do not cover my blood; 

may my cry never be laid to rest!

Even now my witness is in heaven; 

my advocate is on high.

My intercessor is my friend as my eyes pour out tears to God;

on behalf of a man he pleads with God 

as a man pleads for his friend.

"Only a few years will pass 

before I go on the journey of no return.

Even now, Job argues that he has an advocate on high who intercedes with God. He still believes that justice will come and that he, himself, is innocent. Yet, if this is to happen, it must happen quickly, for Job may soon "go on the journey [to Sheol] of no return". (David makes a similar complaint in Psalm 30: 9, warning God that if he goes down to the pit, he cannot praise God.) 

The identity of Job's intercessor is unclear. Job may have no idea who it is -- and it may in fact be God himself -- but Job seems confident that justice requires he have an advocate.

Job 15, Eliphaz: "Wicked Always Suffer"

Job has defended himself against the statements of each of his three companions.  Now these "friends" will each give a round of responses to Job's words.

Job 15:1-6, Piety undermined

Then Eliphaz the Temanite replied:

"Would a wise man answer with empty notions 

or fill his belly with the hot east wind?

Would he argue with useless words, 

with speeches that have no value?

But you even undermine piety 

and hinder devotion to God.

Your sin prompts your mouth; 

you adopt the tongue of the crafty.

Your own mouth condemns you, not mine; 

your own lips testify against you.

Job is again accused by a friend. Job apparently undermines piety by claiming his innocence. This, says Eliphaz, is just "hot air", the hot east wind.

Job 15:7-11, Now wise are you?

"Are you the first man ever born? 

Were you brought forth before the hills?

Do you listen in on God's council? 

Do you limit wisdom to yourself?

What do you know that we do not know? 

What insights do you have that we do not have?

The gray-haired and the aged are on our side, 

men even older than your father.

Are God's consolations not enough for you, 

words spoken gently to you?

All mankind is evil says Eliphaz. Are you any better? All wisdom is on our side. "Wisdom comes to the aged and we quote people older than your father."

Job 15:12-16, Why are you angry at God?

Why has your heart carried you away, 

and why do your eyes flash,

so that you vent your rage against God 

and pour out such words from your mouth?

What is man, that he could be pure, 

or one born of woman, that he could be righteous?

If God places no trust in his holy ones, 

if even the heavens are not pure in his eyes,

how much less man, who is vile and corrupt, 

who drinks up evil like water!"

"You are angry at God", says Eliphaz. And no one is pure, he says, not even the "holy ones" are trustworthy, so you, Job, certainly are not. 

Once again, one of Job's friends accuse Job of claiming purity. Instead (says Hartley) Job has claimed to be upright, not pure; Job claims to be sufficiently innocent that he does not deserve the punishment apparently meted out upon him.

The word translated "rage" in verse 13 is really ruach, often translated "spirit" or "breath". Eliphaz is suggesting (says Hartley) that Job's claims of innocence come out of his deep anger. 

Job 15:17-19, What all wise men declare

"Listen to me and I will explain to you; 

let me tell you what I have seen,

what wise men have declared, 

hiding nothing received from their fathers

(to whom alone the land was given when no alien passed among them):

"I will tell you all this accumulated wisdom," says Elikphaz.

Job 15:20-26, Wicked tormented at every turn

All his days the wicked man suffers torment, 

the ruthless through all the years stored up for him.

Terrifying sounds fill his ears; 

when all seems well, marauders attack him.

He despairs of escaping the darkness; 

he is marked for the sword.

He wanders about--food for vultures; 

he knows the day of darkness is at hand.

Distress and anguish fill him with terror; 

they overwhelm him, like a king poised to attack,

because he shakes his fist at God

 and vaunts himself against the Almighty,

defiantly charging against him with a thick, strong shield.

The wicked are always tormented, overwhelmed with distress and terror, claims Eliphaz. They are always anxious and worried! (My reaction: if this were only true...!)

Job 15:27-31, Nothing in return

"Though his face is covered with fat 

and his waist bulges with flesh,

he will inhabit ruined towns and houses where no one lives, 

houses crumbling to rubble.

He will no longer be rich 

and his wealth will not endure, 

nor will his possessions spread over the land.

He will not escape the darkness; 

a flame will wither his shoots, 

and the breath of God's mouth will carry him away.

Let him not deceive himself by trusting what is worthless, 

for he will get nothing in return.

The rich oppressor is miserable, claims Job's friend. (My reaction: but if this were really true, there would be no rich oppressors!)

Job 15:32-34, Tents consumed

Before his time he will be paid in full, 

and his branches will not flourish.

He will be like a vine stripped of its unripe grapes, 

like an olive tree shedding its blossoms.

For the company of the godless will be barren, 

and fire will consume the tents of those who love bribes.

The evil one will get paid for evil, says Eliphaz, becoming barren and consumed.

Job 15:35, Wombs of deceit

They conceive trouble and give birth to evil; 

their womb fashions deceit."

Evil gives birth to evil, claims Elikphaz. The corrupt evil person can only give birth to something in their likeness, more corruption, more evil, all of which they themselves suffer.

Eliphaz claims a simple calculus: evil = pain. (This claim is certainly simplistic -- Eliphaz's arguments seem to be regressing. His claims that Job is suffering for his own evil are arrogant, becoming more strident.)

Job 14, "Such Brevity in Life!"

Job continues his defense, begging for a trial before God.

Job 14:1-6, Like a flower withers away

"Man born of woman is of few days and full of trouble.

He springs up like a flower and withers away; 

like a fleeting shadow, he does not endure.

Do you fix your eye on such a one? 

Will you bring him before you for judgment?

Who can bring what is pure from the impure? 

No one!

Man's days are determined; 

you have decreed the number of his months

and have set limits he cannot exceed.

So look away from him

 and let him alone, 

till he has put in his time like a hired man.

From the perspective of the ages, a man's life is a brief passing shadow. This message on the frailty of life appears throughout the Old Testament, see, for example, Psalm 90: 3-10. So Job asks that God turn away pain and suffering from these mere mortal, allowing them to serve their time and die.

The time allotted for man might be number in days or months, but the lifetime has limits. (In Genesis 6: 3 a time length of 120 years is set; in Psalm 90: 10 that time might be 70 or 80 years.)

Job 14:7-12, Trees

"At least there is hope for a tree: 

If it is cut down, it will sprout again, 

and its new shoots will not fail.

Its roots may grow old in the ground 

and its stump die in the soil,

yet at the scent of water it will bud 

and put forth shoots like a plant.

But man dies and is laid low; 

he breathes his last and is no more.

As water disappears from the sea 

or a riverbed becomes parched and dry,

so man lies down and does not rise;

 till the heavens are no more, 

men will not awake 

or be roused from their sleep.

Trees rejuvenate when there is moisture -- they sprout new seeds. But what about man? They never rise again. (Job claims people are not awakened -- they lie in the grave until the heavens end.)

Job 14:13-17, Renewal?

"If only you would hide me in the grave 

and conceal me till your anger has passed! 

If only you would set me a time and then remember me!

 If a man dies, will he live again? 

All the days of my hard service I will wait for my renewal to come.

You will call and I will answer you; 

you will long for the creature your hands have made.

Surely then you will count my steps but not keep track of my sin.

My offenses will be sealed up in a bag; 

you will cover over my sin.

Job associates his pain with God's anger. He wants to skip over this angry portion. He looks to a time when his offenses might be sealed up and covered. He even wonders if he could hide in the grave (Sheol) for a time to avoid God's anger, if only that time would pass and he would eventually be remembered and brought back to life.

Job 14:18-22, Erosion

"But as a mountain erodes and crumbles 

and as a rock is moved from its place,

as water wears away stones 

and torrents wash away the soil, 

so you destroy man's hope.

You overpower him once for all, 

and he is gone; 

you change his countenance 

and send him away.

If his sons are honored, 

he does not know it; 

if they are brought low, 

he does not see it.

He feels but the pain of his own body 

and mourns only for himself."

At every step man is easily overpowered. He erodes away without knowledge of the future or of his descendants. "All is vanity" agrees Ecclesiastes 1: 2.

Job 13, "Let Me Argue Before God"

Job continues to defend himself. In the last chapter Job emphasized his agreement with God's great power and knowledge and chastised his companions for saving things that were obvious. His chastisement continues.

Job 13:1-5, Be silent

"My eyes have seen all this, 

my ears have heard and understood it.

What you know, I also know;

 I am not inferior to you.

But I desire to speak to the Almighty 

and to argue my case with God.

You, however, smear me with lies; 

you are worthless physicians, all of you!

If only you would be altogether silent! 

For you, that would be wisdom.

Job wants to argue his case before God. His friends are worthless, worthless doctors who pretend they can heal. He asks them to shut up.

Job 13:6-11, Listen

Hear now my argument; 

listen to the plea of my lips.

Will you speak wickedly on God's behalf? 

Will you speak deceitfully for him?

Will you show him partiality? 

Will you argue the case for God?

Would it turn out well if he examined you? 

Could you deceive him as you might deceive men?

He would surely rebuke you if you secretly showed partiality.

Would not his splendor terrify you? 

Would not the dread of him fall on you?

Do Job's friends really understand God? They have neither listened to Job nor accurately reflected God's thoughts.

Job 13:12, Proverbs of ashes

Your maxims are proverbs of ashes; 

your defenses are defenses of clay.

Job, who sits in pain covered with ashes, accuses his friends of empty proverbs, proverbs no better than the ashes. The short maxims of his friends are too simplistic, much like the modern bumper sticker or Facebook meme.

Job 13:13-16, I will speak -- to God Himself

"Keep silent and let me speak; 

then let come to me what may.

Why do I put myself in jeopardy 

and take my life in my hands?

Though he slay me, 

yet will I hope in him; 

I will surely defend my ways to his face.

Indeed, this will turn out for my deliverance, 

for no godless man would dare come before him!

Job wants a chance to defend himself and, despite God's clear power, Job relies on God's justice. He is willing to lay out his arguments in a dangerous trial before God. Hartley argues that verse 15 ("Though he slay me...") is often mistranslated; it is a statement that Job wants to appear before God, relying on His justice, even if it means Job's death. This is a bold statement.

Job 13:17-19, Yes, listen!

Listen carefully to my words; 

let your ears take in what I say.

Now that I have prepared my case, 

I know I will be vindicated.

Can anyone bring charges against me? 

If so, I will be silent and die.

Job calls for attention.

Job 13:20-23, Two things

Only grant me these two things, O God, 

and then I will not hide from you:

Withdraw your hand far from me, 

and stop frightening me with your terrors.

Then summon me and I will answer, 

or let me speak, and you reply.

How many wrongs and sins have I committed? 

Show me my offense and my sin.

Job now turns to directly to God. He requests (says Hartley) a courtroom trial. Job argues he has a right to a hearing before this punishment. In his request, Job pleads first for a withdrawal of the pain and suffering and then, if he is to speak before God, he needs freedom from the terror that audience would involve. If granted that freedom to speak clearly, he intends to stand before God and defend himself. Job even offers God the choice -- God could speak first and Job answer, or Job could speak first and God reply. 

Job 13:24-27, Why?

Why do you hide your face 

and consider me your enemy?

Will you torment a windblown leaf? 

Will you chase after dry chaff?

For you write down bitter things against me 

and make me inherit the sins of my youth.

You fasten my feet in shackles; 

you keep close watch on all my paths

by putting marks on the soles of my feet.

Why is God silent in the pain? God seems to personally mark Job for suffering. (We who have seen the scene before God's throne in the first two chapters know that this is true!) Job wonders if maybe he is being punished for things he did as a young man, long ago. (Punishing a grown man for long past juvenile behavior is presumed to be unfair.)

Job 13:28, Moth-eaten

"So man wastes away like something rotten, 

like a garment eaten by moths.

Once again, Job describes the short vanity of life. Is God does not respond soon, Job expects to die.

Review of Hartley's Commentary on Job

Throughout my study of Job, I have leaned heavily on one commentary, Book of Job, New International Commentary on the Old Testament by John E. Hartley.

Hartley's 591 page commentary on Job is published in the series, The New International Commentary on the Old Testament, by Eerdmans. The first book I worked through in that series was a commentary on Ruth by Robert L. Hubbard. I found that commentary very readable and also  exciting and so have looked for other commentaries for that series. The book of Ruth is relatively easy to make interesting -- its text in English is easy to read; it is a story that is easy to tell. 

The book of Job is not so. Job is a Wisdom book, with conversations that are difficult to follow and an overarching philosophical concept that is not easy to accept. Just in English, it is a difficult book. It is apparently much more difficult in Hebrew, with some lines difficult to translate and some differences between ancient manuscripts. Hartley, in a conservative evangelical tradition, attempts to stay close to the received text but in one place agrees that several chapter fractions are out of order.

In a format similar to that of Robert Alter, Hartley provides his own translation, with footnotes, footnotes that comment primarilty on the Hebrew translation. I like the fact that I can read the text within the book itself. The commentary is easy to follow but it is not always easy to identify footnotes with the appropriate text.  Unlike Alter's notes (which are essentially commentary), Hartley's footnotes are typical footnotes, with abbreviated references to a variety of other sources, intended for the serious seminary student but not really readable for a retired mathematician who is relaxing in a lounge chair. However, at the end of each major passage, Hartley does include section entitle AIM, intended to express the main purposes of the recent studied text. For a difficult text like the book of Job, these sections are very helpful. Indeed, someone attempting to lead a church bible study on Job might be content to stick to these sections. (But the book is still difficult.)

I originally posted a much abbreviated version of this review after a week of aches and low grade fever. I still have not given this commentary the attention that it deserves, so let me summarize my review by saying that this is an excellent book for the serious Christian student of Job, but far too advanced to be studied in a church setting. If one is leading a 12 week class on the book of Job, in a typical American church, I would use this book as a resource but the people who might really want to purchase this book would be a very small collection of nerdy friends. (You know who you are!_

Job 12, "Yes, God Is All Powerful"

Zophar has made it clear that Job's pain is a result of sin against a righteous God. Job first responds with a sarcastic "So you know everything!" and then lays out his understanding of the depth and power of God.

Job 12:1-3, I too know these things

Then Job replied:

"Doubtless you are the people, 

and wisdom will die with you!

But I have a mind as well as you; 

I am not inferior to you. 

Who does not know all these things?

Job's first response is sarcastic. "Oh, so you alone have wisdom!  If you die, wisdom is gone!" He then goes on to say, "Look, I know all this. Your words are not helping."

Hartley says that Job's complaint ("Doubtless...") in verse 2 in the original Hebrew (’omnām ’attem ʽam ḥokmâ mût ʽim) is a rythmic "murmur by assonance", a string of ms and gutturals.

Job 12:4-6, Hand of God in all

"I have become a laughingstock to my friends, 

though I called upon God and he answered

-- a mere laughingstock, though righteous and blameless!

Men at ease have contempt for misfortune 

as the fate of those whose feet are slipping.

The tents of marauders are undisturbed, 

and those who provoke God are secure--

 those who carry their god in their hands.

Job continues his insistence that he has been upright.  His "friends" are like those who when safe and secure have contempt for people who are slipping and falling. Meanwhile God leaves marauders and idolaters alone.

Job 12:7-10, Hand of God in all

"But ask the animals, and they will teach you, 

or the birds of the air, and they will tell you;

or speak to the earth, and it will teach you, 

or let the fish of the sea inform you.

Which of all these does not know that the hand of the LORD has done this?

In his hand is the life of every creature and the breath of all mankind.

Job sees God's hand in everything and the creatures agree. Job is not doubting God's power and control. And there is, indeed, wisdom in watching and learning from the animals.

Job 12:11-12, We search for wisdom

Does not the ear test words as the tongue tastes food?

Is not wisdom found among the aged? 

Does not long life bring understanding?

We are made to consider wisdom, to "test words", just as the tongue tastes food.  And we develop wisdom over a long life. Here Job is merely pointing out that he too considers wisdom and does not need the basic primitive teachings of his friends.

Job 12:13-21, To God alone is power

"To God belong wisdom and power; 

counsel and understanding are his.

What he tears down cannot be rebuilt; 

the man he imprisons cannot be released.

If he holds back the waters, there is drought;

 if he lets them loose, they devastate the land.

To him belong strength and victory; 

both deceived and deceiver are his.

He leads counselors away stripped 

and makes fools of judges.

He takes off the shackles put on by kings 

and ties a loincloth around their waist.

He leads priests away stripped 

and overthrows men long established.

He silences the lips of trusted advisers 

and takes away the discernment of elders.

He pours contempt on nobles 

and disarms the mighty.

To God belongs completee wisdom and full control. If He wants to tear down or build up, it will happen. If he wants drought or flood, it will occur. God can make fools of counselors and judges and free those enchained by kings. He can make the mighty impotent and foolish.

Job 12:22-25, Deep things and greatness

He reveals the deep things of darkness 

and brings deep shadows into the light.

He makes nations great, and destroys them;

 he enlarges nations, and disperses them.

He deprives the leaders of the earth of their reason; 

he sends them wandering through a trackless waste.

They grope in darkness with no light; 

he makes them stagger like drunkards.

Job continues to emphasize God's uniqueness and omnipotence, his control over nations and rulers. God can shine a light on deeds done in darkness or, the reverse, move leaders into darkness where they stagger blindly. (Isaiah 45: 7.)