Job 23:10

But he knoweth the way that I take: when he hath tried me, I shall come forth as gold.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Job 23:10. But he knoweth the way that I take — My comfort is, that, though I cannot see him, and know all his ways, and the reasons of his dispensations; yet he, being everywhere present, alway sees me, knows my heart and life, and observes the whole course of my conduct, my internal desires and designs, and the counsels of my heart, as well as my outward words and actions. It is a great comfort to those who are upright in their intentions, and mean honestly, that God understands their meaning though men do not, cannot, or will not. When he hath tried me — When he hath proved me by these afflictions, as gold is tried by the fire; I shall come forth as gold — Which comes forth from the furnace pure from all dross. The Hebrew is absolute, בחנני, bechanani, He hath tried me, I shall come forth, &c. They that keep the way of the Lord may comfort themselves when they are in affliction with these three things: 1st, That they are but tried; it is not intended for their hurt, but for their honour and benefit; it is the trial of their faith, 1 Peter 1:7. 2d, That when they are sufficiently tried, they shall come forth out of the furnace, and not be left to consume in it, as dross or reprobate silver. The trial will have an end; God will not contend for ever. 3d, That they shall come forth as gold, pure in itself, and precious to the refiner. They shall come forth as gold approved and improved; found to be good, and made to be better. Afflictions are to us, as we are; those that go gold into the furnace will come out no worse.

Matthew Henry's Concise Commentary

23:8-12 Job knew that the Lord was every where present; but his mind was in such confusion, that he could get no fixed view of God's merciful presence, so as to find comfort by spreading his case before him. His views were all gloomy. God seemed to stand at a distance, and frown upon him. Yet Job expressed his assurance that he should be brought forth, tried, and approved, for he had obeyed the precepts of God. He had relished and delighted in the truths and commandments of God. Here we should notice that Job justified himself rather than God, or in opposition to him, ch. 32:2. Job might feel that he was clear from the charges of his friends, but boldly to assert that, though visited by the hand of God, it was not a chastisement of sin, was his error. And he is guilty of a second, when he denies that there are dealings of Providence with men in this present life, wherein the injured find redress, and the evil are visited for their sins.

Barnes' Notes on the Bible

But he knoweth the way that I take - Margin, "is with me." That is, "I have the utmost confidence in him. Though I cannot see him, yet he sees me, and he knows my integrity; and whatever people may say, or however they may misunderstand my character, yet he is acquainted with me, and I have the fullest confidence that he will do me justice."

When he hath tried me - When he has subjected me to all the tests of character which he shall choose to apply.

I shall come forth as gold - As gold that is tried in the crucible, and that comes forth the more pure the intenser is the heat. The application of fire to it serves to separate every particle of impurity or alloy, and leaves only the pure metal. So it is with trials applied to the friend of God; and we may remark

(1) That all real piety will bear "any" test that may be applied to it, as gold will bear any degree of heat without being injured or destroyed.

(2) That the effect of all trials is to purify piety, and make it more bright and valuable, as is the effect of applying intense heat to gold.

(3) There is often much alloy in the piety of a Christian, as there is in gold, that needs to be removed by the fiery trial of affliction. Nothing else will remove it but trial, as nothing will be so effectual a purifier of gold as intense heat.

(4) A true Christian should not dread trial. It will not hurt him. He will be the more valuable for his trials, as gold is for the application of heat. There is no danger of destroying true piety. It will live in the flames, and will survive the raging heat that shall yet consume the world.

Jamieson-Fausset-Brown Bible Commentary

10. 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.

Matthew Poole's Commentary

But, though I cannot see him, yet my comfort is, that he seeth me and my heart, and all my actions. Or, for, as this particle commonly signifies. So this verse contains a reason why he so vehemently desired that he might plead his cause with or before God.

He knoweth the way that I take; he cannot be deceived nor blinded, either by the artifices of bold accusers or advocates, or by his own misapprehensions or passions, but he exactly knows the way that is with me, i.e. the disposition of my heart, and the whole course or manner of my life.

When he hath tried me; if he would examine me thoroughly, which above all things I desire.

I shall come forth as gold; which cometh out of the furnace pure from all dross. It would appear upon a fair hearing that I am free, though not from all sin, as he had confessed before, yet from that hypocrisy and those gross enormities wherewith my friends charge me.

Gill's Exposition of the Entire Bible

But he knoweth the way that I take,.... This he seems to say in a way of solace to himself, comforting and contenting himself, that though he could not find God, nor knew where he was, or what way he took, nor the reasons of his ways and dispensations with the children of men, and with himself, yet God knew where he was, and what way he took; by which he means either the way he took, being directed to it for his acceptance with God, his justification before him, and eternal salvation; which was his living Redeemer, he looked unto by faith for righteousness and eternal life: or rather the way and manner of life he took to, the course of his conversation, walking in all the commandments and ordinances of the Lord, in the paths of piety and truth, of righteousness and holiness; and this God knew not barely by his omniscience, as he knows all the ways of men, good and bad; his eyes are upon them, lie compasses them, and is thoroughly acquainted with them; but by way of approbation, he approved of it, and was well pleased with it, it being so agreeable to his revealed will, so pure and holy; thus the Lord knows the way of the righteous, Psalm 1:6;

when he hath tried me, I shall come forth as gold; as pure as gold, as free from dross as that, appear quite innocent of the charges brought against him, and shine in his integrity. He was as valuable and precious as gold, as all God's people are in his esteem, however reckoned of by others; they are precious sons of Zion, comparable to fine gold; not that they have any intrinsic, worth in themselves, they are in no wise the better than others by nature; but through the grace of God bestowed on them, which is as gold tried in the fire; and through the righteousness of Christ imputed to them, which is gold of Ophir, and clothing of wrought gold; and, on account of both, they are like a mass of gold, and are the chosen of God, and precious: this gold he tries, the Lord trieth the righteous; and which he does by afflictive providences; he puts them into the furnace of affliction, which is the fiery trial to try them; and hereby their graces are tried, their faith, hope, love, patience, &c. their principles and doctrines they embrace, whether they are gold, silver, and precious stones, or whether wood, hay, and stubble; the fire tries every man's work, of what sort it is, and whether they will abide by them and their profession also, whether they will adhere to it; and by this means he purges away their dross and tin, and they come out of the furnace as pure gold in great lustre and brightness, as those in Revelation 7:13; now Job was in this furnace and trying; and he was confident that, as he should come out of it, he should appear to great advantage, pure and spotless; though it may be he may have respect to his trial at the bar of justice, where he desired to be tried, and be brought under the strictest examination; and doubted not but he should be acquitted, and shine as bright as gold; nay, these words may be given as a reason why God would not be found by him as his Judge to try his cause, because he knew his uprightness and integrity, and that he must go from him acquitted and discharged; and therefore, for reasons unknown to him, declined the judging of him; to this purpose Jarchi interprets the words, which may be rendered, "for he knoweth the way that I take" (a); and therefore will not be seen by me, nor appear to judge me: "he hath tried me"; again and again, and has seen the integrity of my heart, as Sephorno interprets it, and well knows my innocence; see Psalm 17:3; and if he would try me again, "I shall come forth as gold"; quite clear of all charges and imputations; I am able to stand the strictest scrutiny: this he said as conscious of his uprightness, and of his strict regard to the ways and word of God, as follows; but this was a bold saying, and an unbecoming expression of his to God; and of which he afterwards was ashamed and repented, when God appeared and spoke to him out of the whirlwind.

(a) "quia", Pagninus, Montanus, Mercerus, Piscator, Michaelis; "nam", Tigurine version, Cocceius, Schultens.

Geneva Study Bible

But he knoweth the {f} way that I take: when he hath tried me, I shall come forth as gold.

(f) God has this preeminence about me, that he knows my way: that is, that I am not able to judge his work, he shows also his confidence, that God uses him for his profit.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

10. The reason of God’s thus hiding Himself and refusing to allow Himself to be approached is that He knows Job’s innocence, but is resolved to treat him as guilty and bring him to death (Job 23:13).

But he knoweth the way that I take] Rather, for He knoweth, &c.; lit. the way that is with me, i. e. the conduct I pursue, and the thoughts I cherish. Job refers in these words to his innocency (Job 23:11-12).

when he hath tried me I shall] Rather, if He tried me I should come forth as gold. God refuses to permit Job access to Him, or to plead his cause before Him, because He knows his innocence, and that if He tried him he would come forth as pure gold.

Pulpit Commentary

Verse 10. - But he knoweth the way that I take; or, the way that is with me. My inability to find God does not in any way interfere with his perfect knowledge of me. God knows both "the way of the righteous" (Psalm 1:6) "and "the way of the wicked," which" he turns upside down "(Psalm 146:9). He is "about our path, and about our bed, and spieth out all our ways" (Psalm 139:2). When he hath tried me, I shall come forth as gold; i.e. as gold from the furnace, I shall come forth purified, when my trial is over (comp. Psalm 12:6; Isaiah 1:25; Jeremiah 6:29, 30; Jeremiah 9:7, etc.). Job seems at last to have woke up to the conception that there is a purifying power in affliction. Job 23:10

Keil and Delitzsch Biblical Commentary on the Old Testament

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 Genesis 44:22; Ruth 2:9; Zechariah 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, Psalm 17:5; Proverbs 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., Psalm 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. ( equals 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, Proverbs 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 Psalm 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. Psalm 10:8; Psalm 56:7; Proverbs 1:11, Proverbs 1:18, with Psalm 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," Romans 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 (Psalm 39:7, like a shadow; Isaiah 48:10, after the manner of silver; Psalm 55:19, in great number; Psalm 35:2, as my help), but also with the predicate of a simple sentence, be it verbal (Job 24:13; Proverbs 3:26) or substantival (Exodus 18:4; Psalm 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, Deuteronomy 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.

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