Job 13:11

Shall not his excellency make you afraid? and his dread fall upon you?

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Job 13:11-12. Shall not his excellency — His infinite wisdom, which sees your secret falsehood, and his justice and power, which can and will punish you for it; make you afraid? — Of speaking rashly or falsely of his ways and counsels. Your remembrances — Hebrew, זכרניכם, zichronechem, your memorials; or, as Chappelow translates it, memorabilia vestra, your remarkable things, your discourses, and arguments, and memorable actions; are like unto ashes — Contemptible and unprofitable, Hebrew, משׁלי אפר, mishle epher, are parables or speeches of dust or ashes, mouldering, as it were, and coming to nothing. All that is most excellent and memorable in you; your wealth, and dignity, and wit, and reputation, or whatsoever it is for which you expect to be remembered, it is all but poor despicable dust and ashes; for, your bodies are like to bodies of clay — Though they be not full of sores and biles as mine is, yet they are but dust, and to dust they shall return, as well as mine. The consideration of our mortality should make us afraid of offending God.

Matthew Henry's Concise Commentary

13:1-12 With self-preference, Job declared that he needed not to be taught by them. Those who dispute are tempted to magnify themselves, and lower their brethren, more than is fit. When dismayed or distressed with the fear of wrath, the force of temptation, or the weight of affliction, we should apply to the Physician of our souls, who never rejects any, never prescribes amiss, and never leaves any case uncured. To Him we may speak at all times. To broken hearts and wounded consciences, all creatures, without Christ, are physicians of no value. Job evidently speaks with a very angry spirit against his friends. They had advanced some truths which nearly concerned Job, but the heart unhumbled before God, never meekly receives the reproofs of men.

Barnes' Notes on the Bible

Shall not his excellency - His exaltation שׂאת śe'êth from נשׂא nâśâ' to exalt, to lift up), or his majesty, Genesis 49:3.

Make you afraid - Fill you with awe and reverence. Shall it not restrain you from fallacy, from sophisms, and from all presumptuous and unfounded reasoning? The sense here is, that a sense of the greatness and majesty of God should fill the mind with solemnity and reverence, and make us serious and sincere; should repress all declamation and mere assertion, and should lead us to adduce only those considerations which will bear the test of the final trial. The general proposition, however, is not less clear, that a sense of the majesty and glory of God should at all times fill the mind with solemn awe, and produce the deepest veneration. See Jeremiah 5:22; Jeremiah 10:7-10; Genesis 28:17.

And his dread - The fear of him. You should so stand in awe of him as not to advance any sentiments which he will not approve, or which will not bear the test of examination. Rosenmuller, however, and after him Noyes, supposes that this is not so much a declaration of what ought to be, implying that the fear of God ought to produce veneration, as a declaration of what actually occurred - implying that they were actually influenced by this slavish fear in what they said. According to this it means that they were actuated only by a dread of what God would do to them that led them to condemn. Job without proof, and not by a regard to truth. But the common interpretation seems to me most in accordance with the meaning of the passage.

Jamieson-Fausset-Brown Bible Commentary

11. make you afraid?—namely, of employing sophisms in His name (Jer 10:7, 10).

Matthew Poole's Commentary

His excellency; his infinite wisdom, which sees your secret falsehoods; and his justice and power, which can and will punish you for it.

Make you afraid of speaking rashly or falsely of his ways and counsels.

Gill's Exposition of the Entire Bible

Shall not his excellency make you afraid,.... To commit sin, any sin, and particularly that just mentioned, which they might expect to be reproved for; there is an excellency in the name of God, which is fearful and dreadful, and in the nature and perfections of God, his power, justice, and holiness, in which he is glorious and tremendous, and should deter men from sinning against him; and there is an excellency in his works of nature and providence, which are wondrous, and show him to be near at hand, and can at once, if he pleases, take vengeance for sin: or "shall not his height" (b), &c. his sublimity, his superiority to all beings; he is the most high God, higher than the highest among men, he is above all gods, all that are so called; and therefore all the inhabitants of the earth should stand in awe of him, and not sin: or "shall not his lifting up" (c)? &c. on a throne of judgment, as the Targum adds; he is the Judge of the whole earth, and will judge his people, and right their wrongs; he sits on a throne high, and lifted up, judging righteously; and will maintain the cause of the innocent, and avenge himself on those that injure them, and therefore it must be a fearful thing to fall into his hands: some render it, "shall not his burning" (d); or flaming fire, &c. as Jarchi observes, and apply it to hell fire, and the everlasting burnings of the lake which burns with fire and brimstone; and which are very terrible, and may well frighten men from sinning against God; but the first sense seems to be best:

and his dread fall upon you? the dread of men, of powerful and victorious enemies, is very terrible, as was the dread of the Israelites which fell upon the inhabitants of Canaan, Joshua 2:9; but how awful must be the terror of the great and dreadful God, when that falls upon men, or his terrible wrath and vengeance are revealed from heaven, and threaten every moment to fall upon the transgressors of his law, upon those that mock him and injure his people.

(b) "celsitudo ejus", Montanus, Vatablus, Bolducius; "sublimitas ejus", Beza, Mercerus. (c) "Elevatio, erectio", Drusius. (d) So some in Jarchi & Bar Tzemach.

Geneva Study Bible

Shall not his excellency make you afraid? and his dread fall upon you?

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

11. his excellency] His majesty affright you. They shall be paralyzed when they stand before God who searches the heart.

Pulpit Commentary

Verse 11. - Shall not his excellency make you afraid! and his dread fall upon you? Will not the very excellency and perfection of God cause you all the more to fear, since they will be arrayed against you? God, who is of purer eyes than to behold iniquity, who is no respecter of persons, and hates those who are respecters of persons, will by his very purity and truth be offended at your conduct, and induced to punish it, Job 13:11

Keil and Delitzsch Biblical Commentary on the Old Testament

7 Will ye speak what is wrong for God,

And speak what is deceitful for Him?

8 Will ye be partial for Him,

Or will ye play the part of God's advocates?

9 Would it be pleasant if He should search you out,

Or can ye jest with Him, as one jesteth with men?

10 He will surely expose you

If ye secretly act with partiality.

11 Will not His majesty confound you,

And His fear fall upon you?

Their advocacy of God - this is the thought of this strophe - is an injustice to Job, and an evil service rendered to God, which cannot escape undisguised punishment from Him. They set themselves up as God's advocates (לאל ריב, like לבּעל ריב, Judges 6:31), and at the same time accept His person, accipiunt (as in acceptus equals gratus), or lift it up, i.e., favour, or give preference to, His person, viz., at the expense of the truth: they are partial in His favour, as they are twice reminded and given to understand by the fut. energicum תּשּׂאוּן. The addition of בּסּתר (Job 13:10) implies that they conceal their better knowledge by the assumption of an earnest tone and bearing, expressive of the strongest conviction that they are in the right. They know that Job is not a flagrant sinner; nevertheless they deceive themselves with the idea that he is, and by reason of this delusion they take up the cause of God against him. Such perversion of the truth in majorem Dei gloriam is an abomination to God. When He searches them, His advocates, out (חקר, as Prov.Job 28:11), they will become conscious of it; or will God be mocked, as one mocketh mortal men? Comp. Galatians 6:7 for a similar thought. חתל is inf. absol. after the form תּללּ, and תּהתלּוּ is also to be derived from תּללּ, and is fut. Hiph., the preformative not being syncopated, for תּתלּוּ (Ges. 53, rem. 7); not Piel, from התל (as 1 Kings 18:27), with the doubling of the middle radical resolved (Olsh. in his Lehrb. S. 577). God is not pleased with λατρεία (John 16:2) which gives the honour to Him, but not to truth, such ζῆλος Θεοῦ ἀλλ ̓ ου ̓ κατ ̓ ἐπίγνωσιν (Romans 10:2), such advocacy contrary to one's better knowledge and conscience, in which the end is thought to sanctify the means. Such advocacy must be put to shame and confounded when He who needs no concealment of the truth for His justification is manifest in His שׂאת, i.e., not: in the kindling of His wrath (after Judges 20:38; Isaiah 30:27), but: in His exaltation (correctly by Ralbag: התנשׂאותו ורוממותו), and by His direct influence brings all untruth to light. It is the boldest thought imaginable, that one dare not have respect even to the person of God when one is obliged to lie to one's self. And still it is also self-evident. For God and truth can never be antagonistic.