Wednesday, January 11, 2017

Job 18:1-21

Job 18:1-21

1. Verses 1-21 Why did Bildad want Job to stop talking? (1-2) What do you think about that?

How did Bildad respond to Job in these verses? (1-21)

What faults did Bildad see in Job in these verses? (1-21)

How did Bildad characterize the wicked, according to these verses? (1-21)

What did Bildad think of Job’s speeches, according to verse two of this book? (2) What is he saying?

What did Bildad say Job did to himself in verse four? (4) What does this mean?

What did Bildad imply that Job was? (5,21) Is he?

What did Bildad say would happen to the wicked, according to these verses? (5-6) Does it?

How do the schemes of a wicked person affect him or her in these verses? (7-10)

What do you think about that?

What did Bildad say is hungry and ready for the wicked, according to verse twelve? (12)

What does this mean?

Where did Bildad say the wicked were taken to in verse fourteen? (14) Is this true?

What will happen to the wicked in verse seventeen, according to Bildad? (17) What is being said?

What is the fate of the person who does not know God, according to these verses? (18-21) Why?

Discussion Questions
1. What happens when we talk alot?
2. Whose fault is our troubles? Why?
3. What can we expect from sin? Do we?



*Job 18:1 Then answered Bildad the Shuhite, and said. Who, next to Eliphaz, spoke before, and now in his turn attacks Job a second time, and more roughly and severely than before; now he gives him no advice or counsel, nor any instructions and exhortations for his good, nor suggests that it might be better times with him again, as he had done before; but only heaps up charges against him, and describes the miserable circumstances of a wicked man, as near to Job's as he could; thereby endeavouring to confirm his former position, that wicked men are punished of God, and to have this conclusion drawn from it, that Job must needs be a wicked man, since he was so greatly afflicted.
Job 18:2 Ye - Thou, O Job; of whom he speaks here, as also Job 18:3, in the plural number, as was a common idiotism of the Eastern language, to speak thus of one person, especially where he was one of eminency. Mark - Consider the matter better.
***Job 18:3 Counted as beasts - Thou treatest us as if we had neither reason nor understanding.
Job 18:4 He - Job. Thou art thy own tormentor. Forsaken - Shall God give over the government of the earth for thy sake, to prevent thy complaints and clamours? Shall the counsels of God, which are more immoveable than rocks, and the whole course of his providence be altered to comply with thy humours?
Job 18:5 The light of the wicked shall be put out - Some think it would be better to translate the original, “Let the light of the wicked be extinguished!” Thou art a bad man, and thou hast perverted the understanding which God hath given thee. Let that understanding, that abused gift, be taken away. From this verse to the end of the chapter is a continual invective against Job.
***Job 18:6 The light shall be dark in his tabernacle - His property shall be destroyed, his house pillaged, and himself and his family come to an untimely end. His candle shall be put out - He shall have no posterity.
Job 18:7 The steps of his strength - Even in his greatest prosperity he shall be in straits and difficulties. His own counsel - He shall be the dupe and the victim of his own airy, ambitious, and impious schemes.
Job 18:8 Feet - By his own designs and actions.
**Job 18:9 The gin - Another method of taking wild beasts. It was a snare so made as to spring suddenly on an animal, securing him by the neck or feet. We use a trap for the same purpose. The Hebrew word (פח pach) may denote anything of this kind - a snare, net, noose, etc. with which birds or wild animals are taken.
By the heel - By the foot. And the robber shall prevail - He shall be overpowered by the highwayman; or the plunderer shall make a sudden descent upon him, and strip him of his all. The meaning is, that destruction would suddenly overtake him. There can be no doubt that Bildad meant to apply all this to Job.
*Job 18:10 The snare is laid for him in the ground,.... Or "hidden" (r) there; for, as Solomon says, "in vain the net is spread in sight of any bird", Pro 1:17; and in vain it is to lay a snare publicly in the sight or creature, it will not then come near it, but shun and avoid it; and therefore it is laid underground, or hid in the earth, or in some private place, where the creature it is designed for may be thought to come, or into which it is decoyed; or "the cord" (s), that which is fastened to the snare or net, and which the fowler holds in his hand, and pulls with; as he finds occasion and opportunity offers; but this is hid as much as possible, that it may not be seen: and a trap for him in the way; in which he is used to walk, by the roadside, or in it; Mr. Broughton renders it, "a pitfall on the wayside", such as is dug for beasts to fall into and be taken. The whole of this is designed to show how suddenly and secretly wicked men are taken in nets, and snares, and gins, either of their own or others laying, and, while they are crying "Peace, peace, sudden destruction comes upon them"; see Ecc 9:12.
**Job 18:11 Terrors shall make him afraid - He shall be constantly subject to alarms, and shall never feel secure. “Terrors here are represented as allegorical persons, like the Furies in the Greek poets.” Noyes. The idea here is substantially the same as that given by Eliphaz, Job 15:21-22. And shall drive him to his feet - Margin, scatter. This is a literal translation of the Hebrew. The idea is, that he will be alarmed by such terrors; his self-composure will be dissipated, and he will “take to his heels.”
**Job 18:12 His strength shall be hungerbitten - Shall be exhausted by hunger or famine.
And destruction shall be ready at his side - Hebrew “Shall be fitted” נכוּן nākûn “to his side.” Some have supposed that this refers to some disease, like the pleurisy, that would adhere closely to his side. So Jerome understands it. Schultens has quoted some passages from Arabic poets, in which calamities are represented as “breaking the side.” Bildad refers probably, to some heavy judgments that would crush a man; such that the ribs, or the human frame, could not bear; and the meaning is, that a wicked man would be certainly crushed by misfortune.
Job 18:13 First - born - A terrible kind of death. The first - born was the chief of his brethren, and therefore this title is given to things eminent in their kind.
***Job 18:17 His remembrance shall perish - He shall have none to survive him, to continue his name among men. No name in the street - He shall never be a man of reputation; after his demise, none shall talk of his fame.
***Job 18:19 He shall neither have son nor nephew - Coverdale, following the Vulgate, translates thus: He shal neither have children ner kynss folk among his people, no ner eny posterite in his countrie: yonge and olde shal be astonyshed at his death.
Job 18:20 Astonied - At the day of his destruction. They shall be amazed at the suddenness, and dreadfulness of it. Before - Before the persons last mentioned. Those who lived in the time and place where this judgment was inflicted.
*Job 18:21 Surely such are the dwellings of the wicked - The conclusion or sum of the whole matter. The meaning is, that the habitations of all that knew not God would be desolate - a declaration which Job could not but regard as aimed at himself; compare Job 20:29. This is the close of this harsh and severe speech. It is no wonder that Job should feel it keenly, and that he “did” feel it is apparent from the following chapter. A string of proverbs has been presented, having the appearance of proof, and as the result of the long observation of the course of events, evidently bearing on his circumstances, and so much in point that he could not well deny their pertinency to his condition. He was stung to the quick, and and gave vent to his agonized feelings in the following chapter.


* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley






Wednesday, January 4, 2017

Job 16:1-22 – Job 17:1-16

Job 16:1-22 – Job 17:1-16
Job Chapter 16
What kind of comforter did Job say his three friends were in these verses? (2-3) Why?
What did Job say he would do if his friends were in his place, according to these verses? (4-5)
What did Job say God had done to him in these verses of this book? (7-14) What is he saying?
How had Job responded to what God had done to him, according to these verses? (15-17)
What do you think about that?
Where was Job’s advocate or intercessor, and what was he doing in these verses? (19-21)
What sort of journey did Job say he would be going on in verse twenty-two? (22)
Job Chapter 17
What did Job say about his spirit in these verses? (1-2) What do you think about that?
What did Job say about God in verse six of this book? (6) What is he saying?
What do you think about that?
How did the upright and the innocent respond to Job’s misery in these verses? (8-9)
What happened to Job’s plans and the desires of his heart, according to verse eleven? (11)
What did Job’s friends say was near in verse twelve? (12) Whats being said?
What sort of hope did Job envision in these verses of this book? (12-16) Why?
Discussion Questions
1. What is pity? How do we have it?
2. What is relief? How is this achieved? 
3. What is hope? How is this done?

Chapter 16
**Job 16:2 I have heard many such things - These sayings of the ancients are not strange to me; but they do not apply to my case: ye see me in affliction; ye should endeavor to console me. This ye do not; and yet ye pretend to do it! Miserable comforters are ye all.
Job 16:3 End - When wilt thou put an end to these impertinent discourses? He retorts upon him his charge, Job 15:2-3.
***Job 16:5 I would strengthen you with my mouth - Mr. Good translates thus: -“With my own mouth will I overpower you,Till the quivering of my lips shall fail;”for which rendering he contends in his learned notes. This translation is countenanced by the Septuagint, Syriac, and Arabic versions.
Job 16:7 He - God, as appears by the following words. Weary - Either of complaining, or, of my life. Desolate - Hast turned my society into desolation, by destroying my children and servants.
Job 16:9 Eyes - Looks upon me with a fierce, and sparkling eye, as enraged persons use to do.
Job 16:10 They - My friends. Gaped - Opened their mouths wide against me. In all this Job was a type of Christ. These very expressions are used in the predictions of his sufferings, Psa 22:13. They gaped upon me with their mouths, and Mic 5:1. They shall smite the judge of Israel upon the check.
Job 16:12 Shaken - As a mighty man doth with some stripling, when he wrestleth with him. Mark - That he may shoot all his arrows in me.
Job 16:13 His archers - Whoever are our enemies, we must look on them as God's archers, and see him directing the arrow.
**Job 16:14 He breaketh me - He crushes me. With breach upon breach - He renews and repeats the attack, and thus completely overwhelms me. One blow follows another in such quick succession, that he does not give me time to recover. He runneth upon me like a giant - With great and irresistible force - as some strong and mighty warrior whom his adversary cannot resist. The Hebrew is גבור gı̂bbôr - “a mighty one.” Septuagint, “The mighty - δυνάμενοι dunamenoi - run upon me.” Vulgate, “gigas” - a giant.
**Job 16:17 Not for any injustice ... - Still claiming that he does not deserve his sorrows, and that these calamities had not come upon him on account of any enormous sins, as his friends believed. My prayer is pure - My devotion; my worship of God is not hypocritical - as my friends maintain.
Job 16:18 Earth - The earth is said to cover that blood, which lies undiscovered and unrevenged: but saith Job, if I be guilty of destroying any man, let the earth disclose it; let it be brought to light. Cry - Let the cry of my complaints to men, or prayers to God, find no place in the ears or hearts of God or men, if this be true.
***Job 16:19 My witness is in heaven - I appeal to God for my innocence.
***Job 16:20 My friends scorn me - They deride and insult me, but my eye is towards God; I look to him to vindicate my cause.
Chapter 17 
Job 17:1 The graves - He speaks of the sepulchres of his fathers, to which he must be gathered. The graves where they are laid, are ready for me also. Whatever is unready, the grave is ready for us: it is a bed soon made. And if the grave be ready for us, it concerns us, to be ready for the grave.
Job 17:2 Are not - Do not my friends, instead of comforting, mock me? Thus he returns to what he had said, Job 16:20, and intimates the justice of his following appeal.
***Job 17:3 Lay down now - Deposit a pledge; stake your conduct against mine, and your life and soul on the issue; let the cause come before God, let him try it; and see whether any of you shall be justified by him, while I am condemned.
Job 17:4 Hid - Thou hast blinded the minds of my friends: therefore I desire a more wise and able judge. Therefore - Thou wilt not give them the victory over me in this contest, but wilt make them ashamed of their confidence.
*Job 17:5 He that speaketh flattery to his friends,.... As Job's friends did to him when they promised great outward prosperity, and a restoration to his former state, and to a greater affluence upon his repentance and reformation; or when they spoke deceitfully for God, pretending great regard to the honour of his justice and holiness, and therefore insisted on it that he must be a wicked man and an hypocrite, that was afflicted by him, as Job was: even the eyes of his children shall fail; so hateful are some sins to God, and particularly deceitful tongues, and flattering lips, that he will punish them in their posterity; the eyes of their children shall fail for want of sustenance, and while they are looking in vain for salvation and deliverance out of trouble, see Exo_20:4.
***Job 17:6 He hath made me also a by-word - My afflictions and calamities have become a subject of general conversation, so that my poverty and affliction are proverbial. As poor as Job, As afflicted as Job, are proverbs that have even reached our times and are still in use. Aforetime I was as a tabret - This is not the translation of the Hebrew ותפת לפנים אהיה vethopheth lephanim eheyeh. Instead of לפנים lephanim, I would read לפניהם liphneghem, and then the clause might be translated thus: I shall be as a furnace, or consuming fire (Topheth) before them. They shall have little reason to mock when they see the end of the Lord’s dealings with me; my example will be a consuming fire to them, and my false friends will be confounded. Coverdale translates thus: He hath made me as it were a byworde of the comon people. I am his gestinge stocke amonge them.
Job 17:7 As a shadow - I am grown so poor and thin, that I am not to be called a man, but the shadow of a man.
Job 17:10 Come - And renew the debate, as I see you are resolved to do.
***Job 17:13 The grave is mine house - Let my life be long or short, the grave at last will be my home. I expect soon to lie down in darkness - there is my end: I cannot reasonably hope for any thing else.
Job 17:14 Corruption - Heb. to the pit of corruption, the grave. Father - I am near a - kin to thee, and thou wilt receive and keep me in thy house, as parents do their children.
***Job 17:15 And where is now my hope? - In the circumstances in which I am found, of what use can hope be? Were I to form the expectation of future good, who could ever see it realized? Is it then any wonder that I should complain and bemoan my wretched lot?
Job 17:16 They - My hopes, of which he spake in the singular number, Job 17:15, which he here changes into the plural, as is usual in these poetical books. Bars - Into the innermost parts of the pit: my hopes are dying, and will be buried in my grave. We must shortly be in the dust, under the bars of the pit, held fast there, 'till the general resurrection. All good men, if they cannot agree now will there rest together. Let the foresight of this cool the heat of all contenders, and moderate the disputers of this world.
* Gills Commentaries    ** Barnes Commentaries    *** Clarke’s Commentaries    
All others by Wesley


Wednesday, December 28, 2016

Job 15:1-35

Job 15:1-35

1. Verses 1-35 What did Eliphaz say about Job’s speech in these verses of this book? (2-4)

What did Eliphaz say prompted Job to speak in verse five? (5) What is he saying?

Who did Eliphaz say Job had testified against in verse six of this book? (6)

What do you think about that?

What kind of questions did Eliphaz ask Job? (7-9) What does he mean?

Who did Eliphaz say was on his side in verse ten of this book? (10)

Who did Eliphaz say Job had vented his rage against in these verses of this book? (12-13) Did he?

Who did Eliphaz say is pure in God’s eyes, according to these verses? (14-16)

What did Eliphaz say he would tell Job in these verses of this book? (17-19) What is he saying?

Who does he say suffers torment and is filled with terror? (20-26) What do you think about that?

How did Eliphaz describe the life of the wicked in these verses? (20-35)

What did the wicked person trust in, and what benefit did it bring in verse thirty-one? (31)

What does this mean? What do you think about that?

What did Eliphaz say the wicked would conceive and give birth to in verse thirty-five? (35)

Discussion Questions
1. What does folly mean? Give a example?
2. How does folly go against wisdom?
3. What futile things have you trusted in?



*Job 15:1 Then answered Eliphaz the Temanite,.... Or, who was of Teman, as the Targum, the first of Job's friends and comforters, the oldest of them, who first began the dispute with him; which was carried on by his two other companions, who had spoken in their turns; and now in course it fell to him to answer a second time, as he here does, and said, as follows.
Job 15:2 Fill - Satisfy his mind and conscience. East wind - With discourses not only unprofitable, but also pernicious both to himself and others; as the east - wind was in those parts.
***Job 15:3 Should he reason with unprofitable talk? - Should a man talk disrespectfully of his Maker, or speak to him without reverence? and should he suppose that he has proved any thing, when he has uttered words of little meaning, and used sound instead of sense?
Job 15:4 Castest off - Heb. thou makes void fear; the fear of God, piety and religion, by thy unworthy speeches of God, and by those false and pernicious principles, that God makes no difference between good and bad in the course of his providence, but equally prospers or afflicts both: thou dost that which tends to the subversion of the fear and worship of God. Restrainest prayer - Thou dost by thy words and principles, as far as in thee lies, banish prayer out of the world, by making it useless and unprofitable to men.
Job 15:5 Uttereth - Thy words discover the naughtiness of thy heart. Crafty - Thou speakest wickedly, and craftily: thou coverest thy impious principles with fair pretences of piety.
**Job 15:6 Thine own mouth condemneth thee - That is, the sentiments which you have uttered show that you cannot be a pious man.
***Job 15:7 Art thou the first man that was born? - Literally, “Wert thou born before Adam?” Art thou in the pristine state of purity and innocence? Or art thou like Adam in his first state? It does not become the fallen descendant of a fallen parent to talk as thou dost. Made before the hills? - Did God create thee the beginning of his ways? or wert thou the first intelligent creature which his hands have formed?
***Job 15:9 What knowest thou - Is it likely that thy intellect is greater than ours; and that thou hast cultivated it better than we have done ours? What understandest thou - Or, Dost thou understand any thing, and it is not with us? Show us any point of knowledge possessed by thyself, of which we are ignorant.
Job 15:11 Are - Are those comforts, which we have propounded to thee on condition of thy repentance, small and contemptible in thine eyes? Secret - Hast thou any secret and peculiar way of comfort which is unknown to us, and to all other men?
Job 15:12 Why - Why dost thou suffer thyself to be transported by the pride of thine heart, to use such unworthy expressions? Wink - Why dost thou look with such an angry, supercilious, and disdainful look?
***Job 15:13 That thou turnest thy spirit against God - The ideas here seem to be taken from an archer, who turns his eye and his spirit - his desire - against the object which he wishes to hit; and then lets loose his arrow that it may attain the mark.
***Job 15:14 What is man, that he should be clean? - מה אנוש mah enosh; what is weak, sickly, dying, miserable man, that he should be clean? This is the import of the original word enosh. And - born of a woman, that he should be righteous? - It appears, from many passages in the sacred writings, that natural birth was supposed to be a defilement; and that every man born into the world was in a state of moral pollution. Perhaps the word יצדק yitsdak should be translated, that he should justify himself, and not that he should be righteous.
Job 15:15 Saints - In his angels, Job 4:18, who are called his saints or holy ones, Deu 33:2; Psa 103:20. Who though they were created holy, yet many of them fell. Heavens - The angels that dwell in heaven; heaven being put for its inhabitants. None of these are pure, simply and perfectly, and comparatively to God. The angels are pure from corruption, but not from imperfection.
Job 15:16 Who - Who besides his natural proneness to sin, has contracted habits of sinning; and sins as freely, as greedily and delightfully, as men, especially in those hot countries, drink up water.
***Job 15:17 I will show thee, hear me; and that which I have seen I will declare - Eliphaz is now about to quote a whole collection of wise sayings from the ancients; all good enough in themselves, but sinfully misapplied to the case of Job.
Job 15:18 Hid - They judged it to be so certain and important a truth, that they would not conceal it in their own breasts.
***Job 15:20 The wicked man travaileth with pain - This is a most forcible truth: a life of sin is a life of misery; and he that Will sin Must suffer. One of the Targums gives it a strange turn: - “All the days of the ungodly Esau, he was expected to repent, but he did not repent; and the number of years was hidden from the sturdy Ishmael.” The sense of the original, מתחולל mithcholel, is he torments himself: he is a true heautontimoreumenos, or self-tormentor; and he alone is author of his own sufferings, and of his own ruin.
Job 15:21 A sound - Even when he feels no evil, he is tormented with perpetual fears. Come upon him - Suddenly and unexpectedly.
Job 15:22 Believeth not - When he falls into trouble, he despairs of deliverance, by reason of his guilty conscience. Waited for - Besides the calamity which is upon him, he is in constant expectation of greater; the sword is used for any grievous affliction.
**Job 15:24 As a king ready to the battle - Fully prepared for a battle; whom it would be vain to attempt to resist. So mighty would be the combined forces of trouble and anguish against him, that it would be vain to attempt to oppose them.
***Job 15:25 He stretcheth out his hand against God - While in power he thought himself supreme. He not only did not acknowledge God, by whom kings reign, but stretched out his hand - used his power, not to protect, but to oppress those over whom he had supreme rule; and thus strengthened himself against the Almighty.
Job 15:26 He - The wicked man. Neck - As a stout warrior who cometh close to his adversary and grapples with him. He acts in flat opposition to God, both to his precepts and providences. Bosses - Even where his enemy is strongest.
Job 15:27 Because - This is mentioned as the reason of his insolent carriage towards God, because he was fat, rich, potent, and successful, as that expression signifies, Deu 32:15; Psa 78:31; Jer 46:21. His great prosperity made him proud and secure, and regardless of God and men. Fat - His only care is to pamper himself.
Job 15:28 But - This is fitly opposed to the prosperity last mentioned, and is the beginning of the description of his misery.
Job 15:31 Vanity - In the vain and deceitful things of this world, he subjoins a general caution to all men to take heed of running into the same error and mischief. Vanity - Disappointment and dissatisfaction, and the loss of all his imaginary felicity. Recompence - Heb. his exchange; he shall exchange one vanity for another, a pleasing vanity for a vexatious vanity.
*Job 15:35 They conceive mischief,.... That is, such wicked persons as before described; they meditate sin in their minds, and contrive how to commit it, and form schemes within themselves to do mischief to others: forth vanity; or sin; for lust when it is conceived bringeth forth sin, and that is vanity, an empty thing, and neither yields profit nor pleasure in the issue, but that which is useless and unserviceable, yea, harmful and ruinous; for sin, when it is finished, bringeth forth death, even death eternal, Jas_1:14; and their belly prepareth deceit; their inward part frames and devises that which is designed to deceive others, and in the end proves deceitful to themselves: the allusion is to a pregnant woman, or rather to one who seems to be so, and whose conception proves abortive, and so deceives and disappoints herself and others; see Psa_7:14.

* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley 



Wednesday, December 21, 2016

Job 14:1-22

Job 14:1-22

1. Verses 1-22 Who is full of trouble?(1-2) Why?

What do you think about that?

Who did Job want to look up him? (3) Who didn't he acknowledge in this chapter?

Who can make things clean? (4) What does he mean by that?

What did Job say about the length of a person’s life in verse five of this book? (5)

What example of hope from nature does Job give? (7-9) What is he saying?

What did Job say about life after death in these verses? (7-14)

How did Job describe a person’s life in these verses of this book? (11-12) What does he mean?

What question does Job ask concerning the resurrection? (14)

What do you think about that?

What did Job say God would do with his sins, according to these verses of this book? (16-17)

What does Job think about life? (18-22) Is he right?

Discussion Questions
1. What are troubles? What makes them troubles?
2. What do you think about life after death?
3. Can life be hard? Why?



***Job 14:1 Man - born of a woman - There is a delicacy in the original, not often observed: אדם ילוד אשה Adam yelud ishah, “Adam born of a woman, few of days, and full of tremor.” Adam, who did not spring from woman, but was immediately formed by God, had many days, for he lived nine hundred and thirty years; during which time neither sin nor death had multiplied in the earth, as they were found in the days of Job. But the Adam who springs now from woman, in the way of ordinary generation, has very few years. Seventy, on an average, being the highest term, may be well said to be few in days; and all matter of fact shows that they are full of fears and apprehensions, רגז rogez, cares, anxieties, and tremors. He seems born, not indeed to live, but to die; and, by living, he forfeits the title to life.
Job 14:2 Flower - The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost in the shadows of night. Of neither do we make any account, in neither do we put any confidence.
***Job 14:3 Dost thou open thine eyes upon such a one - The whole of this chapter is directed to God alone; in no part of it does he take any notice of his friends.
Job 14:4 Not one - No man. This is the prerogative of thy grace, which therefore I humbly implore.
**Job 14:5 Seeing his days - are “determined” Since man is so frail, and so short-lived, let him alone, that he may pass his little time with some degree of comfort and then die; see the notes at Job_7:19-21. The word “determined” here means “fixed, settled.” God has fixed the number of his days, so that they cannot be exceeded; compare the notes at Isa_10:23, and notes at Psa_90:10. The number of his months are with thee - Thou hast the ordering of them, or they are determined by thee. Thou hast appointed his bounds - Thou hast fixed a limit, or hast determined the time which he is to live, and he cannot go beyond it. There is no elixir of life that can prolong our days beyond that period. Soon we shall come to that outer limit of life, and then we must die. When that is we know not, and it is not desirable to know. It is better that it should be concealed. If we knew that it was near, it would fill us with gloom, and deter us from the efforts and the plans of life altogether. If it were remote, we should be careless and secure, and should think there was time enough yet to prepare to die. As it is, we know that the period is not very far distant; we know not but that it may be very near at hand, and we would be always ready.
Job 14:6 Turn - Withdraw thine afflicting hand from him, that he may have some present ease. 'Till - He come to the period of his life, which thou hast allotted to him, as a man appoints a set time to an hired servant.
*Job 14:7 For there is hope of a tree, if it be cut down, that it will sprout again,.... That is, if it be cut down to the root, and only the stump of the root is left in the ground, as the tree in Nebuchadnezzar's dream, Dan_4:15, yet the owner of it may entertain a hope that it is not utterly destroyed, but will bud out again; or "change" (s) its state and condition, and become flourishing again: or "renew" (t) itself; and its strength, and put out new shoots and branches; either it will rise up into a new body, as the laurel, as Pliny (u) relates, or produce new sprouts as the willow, alder tree, and others; for this is not true of every tree, though it may be of many; for it is (w) reported of the cypress tree, when cut down, it never sprouts out any more, unless in one place, in Aenaria; but since this is the case of some, it is sufficient to Job's purpose: and that the tender branch thereof will not cease; from shooting out; or "its suckers will not cease" (x); which may be observed frequently to grow out of the roots of trees, even of those that are cut down, such as above mentioned.
***Job 14:9 Through the scent of water it will bud - A fine metaphor: the water acts upon the decaying and perishing tree, as strong and powerful odors from musk, otto of roses, ammonia, etc., act on a fainting or swooning person.
Job 14:10 Man - Two words are here used for man. Geber, a mighty man, tho' mighty, dies. Adam, a man of earth, returns to it. Before death, he is dying daily, continually wasting away. In death, he giveth up the ghost, the spirit returns to God that gave it. After death, where is he? Not where he was: his place knows him no more. But is he nowhere? Yes, he is gone to the world of spirits, gone into eternity, gone, never to return to this world!
Job 14:11 As - So it is with man. Or thus, as when the waters fail from the sea, when the sea forsakes the place into which it used to flow, the river which was fed by it, decayeth and drieth up without all hopes of recovery.
Job 14:12 Lieth - In his bed, the grave. 'Till - Until the time of the general resurrection, when these visible heavens shall pass away.
Job 14:13 The grave - The grave is not only a resting - place, but an hiding - place to the children of God. He hides them in the grave, as we hide our treasure in a place of secrecy and safety. Hide me there, not only from the storms of this life, but for the glory of a better. Until thy wrath be past - As long as our bodies lie in the grave, there are some fruits of God's wrath against sin: until the set time comes, for their being remembered, as Noah was remembered in the ark, Gen 8:1. Our bodies shall not be forgotten in the grave, there is a time set for their being enquired after.
***Job 14:14 If a man die, shall he live again? - The Chaldee translates, If a wicked man die, can he ever live again? or, he can never live again. The Syriac and Arabic thus: “If a man die, shall he revive? Yea, all the days of his youth he awaits till his old age come.” The Septuagint: “If a man die, shall he live, having accomplished the days of his life? I will endure till I live again.” Here is no doubt, but a strong persuasion, of the certainty of the general resurrection.All the days of my appointed time - צבאי tsebai, “of my warfare;” see on Job_7:1 (note). Will I await till חליפתי chaliphathi, my renovation, come. This word is used to denote the springing again of grass, Psa_90:5, Psa_90:6, after it had once withered, which is in itself a very expressive emblem of the resurrection.
Job 14:15 Answer thee - Thou shalt call my soul to thyself: and I will chearfully answer, Here I am: knowing thou wilt have a desire to the work of thy hands - A love for the soul which thou hast made, and new - made by thy grace.
Job 14:17 Sealed - As writings or other choice things, that they may all be brought forth upon occasion, and not one of them forgotten. Thou keepest all my sins in thy memory. But herein Job speaks rashly.
***Job 14:18 The mountain falling cometh to naught - Every thing in nature is exposed to mutability and decay: - even mountains themselves may fall from their bases, and be dashed to pieces; or be suddenly swallowed up by an earthquake; and, by the same means, the strongest and most massive rocks may be removed.
***Job 14:19 The waters wear the stones - Even the common stones are affected in the same way. Were even earthquakes and violent concussions of nature wanting, the action of water, either running over them as a stream, or even falling upon them in drops, will wear these stones. Hence the proverb: - Gutta cavat lapidem non vi sed saepe cadendo. “Constant droppings will make a hole in a flint.”
Εκ θαμινης ραθαμιγγος, ὁκως λογος, αιες ιοισας, Χ’ ἁ λιθος ες ρωχμον κοιλαινεται. “From frequent dropping, as the proverb says, perpetually falling, even a stone is hollowed into a hole.” Thou washest away the things - Alluding to sudden falls of rain occasioning floods, by which the fruits of the earth are swept away; and thus the hope of man - the grain for his household, and provender for his cattle, is destroyed.
*Job 14:22 But his flesh upon him shall have pain,.... Either he shall be chastened with strong pains on his sick and dying bed; which is the reason why he neither rejoices at the happiness of his family, nor is distressed at their misfortunes; having so much pain in his flesh and bones to endure himself; or, as Gussetius renders it, "for this" his flesh and soul shall have pain and grief while he lives, because he cannot know how it will be with his family when he is dead; but rather this is to be understood of a man when dead; and so it is a continuation of the description of death, or of the state of the dead; thus Aben Ezra interprets it of his flesh upon him, that is, his body shall melt away, rot and corrupt, meaning in the grave; so the word is used of marring and destroying, in 2Ki_3:19, to which the Targum inclines,"but his flesh, because of worms upon him, shall grieve;'' and so Jarchi, troublesome is the worm to a dead man as a needle in quick flesh; pain and grief are by a prosopopoeia or personification attributed to a dead body; signifying, that could it be sensible of its case, it would be painful and grievous to it: and his soul within him shall mourn; either while he lives, because of his afflictions and terrors, the days being come in which he has no pleasure, and the time of death drawing nigh; or his dead body, as the word is used in Psa_16:10; said to mourn by the same figure; or his soul, because of his body being dead; or rather his breath, which at death fails and pines away.

* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley


Saturday, December 10, 2016

Job 13:1-28

Job 13:1-28

1. Verses 1-19 Who is Job saying he is not inferior to? (1-2) Why?

Who did Job say he would like to argue his case with, according to verse three? (3)

What do you think about that?

How did Job characterize his friends and their advice, according to these verses? (4-12)

What did he tell his friends to do? (13)

What is he saying?

What did Job say he would do if God killed him in verse fifteen of this book? (15)

What do you think about that?

What did Job think would happen if he defended himself to God in these verses? (15-19)

2. Verses 20-28 What did Job ask God to grant him in these verses of this book? (20-23)

What do you think about that?

How did Job feel God was treating him, according to these verses? (24-27)

Why did he feel that way?

Discussion Questions
1. How can friends bring you down or lift you up?
2. Why would someone ague with God?
3. Why would someone give up?



**Job 13:1 Lo, mine eye hath seen all this - I have seen illustrations of all that I have said, or that you have said about the methods of divine providence.
*Job 13:2 What ye know, the same do I know also,.... Concerning God and his perfections, his sovereignty, holiness, justice, wisdom, power, goodness, &c. and concerning his providences, and his dealings with men in an ordinary or in an extraordinary way:
I am not inferior unto you; as might be deduced from the preceding discourse; See Gill on Job 12:3.
Job 13:3 Surely - 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.
**Job 13:4 But ye are forgers of lies - The word lies here seems to be used in a large sense, to denote sophisms, false accusations, errors. They maintained false positions; they did not see the exact truth in respect to the divine dealings, and to the character of Job. They maintained strenuously that Job was a hypocrite, and that God was punishing him for his sins. They maintained that God deals with people in exact accordance with their charactor in this world, all of which Job regarded as false doctrine, and asserted that they defended it with sophistical arguments invented for the purpose, and thus they could be spoken of as “forgers of lies.”
Physicians of no value - The meaning is, that they had come to give him consolation, but nothing that they had said had imparted comfort. They were like physicians sent for to visit the sick, who could do nothing when they came; compare Job 16:2.
**Job 13:5 Oh that ye would altogether hold your peace! - You would show your wisdom by silence. Since you can say nothing that is adapted to give comfort, or to explain the true state of the case, it would be wise to say nothing; compare Pro 17:28: “Even a fool when he holdeth his peace is counted wise.”
***Job 13:6 Hear now my reasoning - The speeches in this book are conceived as it delivered in a court of justice, different counselors pleading against each other. Hence most of the terms are forensic.
***Job 13:7 Will ye speak wickedly for God? - In order to support your own cause, in contradiction to the evidence which the whole of my life bears to the uprightness of my heart, will ye continue to assert that God could not thus afflict me, unless flagrant iniquity were found in my ways; for it is on this ground alone that ye pretend to vindicate the providence of God. Thus ye tell lies for God’s sake, and thus ye wickedly contend for your Maker.
Job 13:8 Accept - Not judging according to the right of the cause, but the quality or the person.
***Job 13:9 Is it good that he should search you out? - Would it be to your credit if God should try your hearts, and uncover the motives of your conduct? Were you tried as I am, how would you appear? Do ye so mock him? - Do ye think that you can deceive him; and by flattering speeches bring him to your terms, as you would bring an undiscerning, empty mortal, like yourselves?
***Job 13:10 He will surely reprove you - You may expect, not only his disapprobation, but his hot displeasure.
***Job 13:11 His dread fall upon you? - The very apprehension of his wrath is sufficient to crush you to nothing.
Job 13:12 Remembrance - Mouldering and coming to nothing. And the consideration of our mortality should make us afraid of offending God. Your mementos are like unto ashes, contemptible and unprofitable.
***Job 13:13 Hold your peace - You have perverted righteousness and truth, and your pleadings are totally irrelevant to the case; you have traveled out of the road; you have left law and justice behind you; it is high time that you should have done. Let come on me what will - I will now defend myself against you, and leave the cause to its issue.
***Job 13:14 Wherefore do I take my flesh in my teeth - A proverbial expression. I risk every thing on the justice of my cause. I put my life in my hand, 1Sa 28:21. I run all hazards; I am fearless of the consequences.
***Job 13:15 Though he slay me - I have no dependence but God; I trust in him alone. Should he even destroy my life by this affliction, yet will I hope that when he has tried me, I shall come forth as gold. In the common printed Hebrew text we have לא איחל lo ayachel, I will Not hope; but the Vulgate, Syriac, Arabic, and Chaldee have read לו lo, Him, instead of לא lo Not; with twenty-nine of Kennicott’s and De Rossi’s MSS., and the Complutensian and Antwerp Polyglots. Our translators have followed the best reading. Coverdale renders the verse thus: Lo, there is nether comforte ner hope for me, yf he wil slaye me. But I will maintain mine own ways - I am so conscious of my innocence, that I fear not to defend myself from your aspersions, even in the presence of my Maker.
***Job 13:16 He also shall be my salvation - He will save me, because I trust in him.
A hypocrite - A wicked man shall never be able to stand before him. I am conscious of this, and were I, as you suppose, a secret sinner, I should not dare to make this appeal.
Job 13:17 Hear - He now comes more closely to his business, the foregoing verses being mostly in way of preface.
Job 13:18 Behold - I have seriously considered the state of my case, and am ready to plead my cause.
Job 13:19 The ghost - My grief would break my heart, if I should not give it vent.
*Job 13:20 Only do not two things unto me,.... This is an address not to Zophar as in the place of God, as to me, but to God himself; by this it appears, that though in modesty he does not mention him, yet he it is he has the chief, if not the sole regard unto in Job 13:19; for his desire was to speak to the Almighty, and reason with God, and have nothing more to do with his friends, Job 13:3; but before any pleadings begin on either side, he is desirous of settling and fixing the terms and conditions of the dispute; he requests that two things might be granted him, which are mentioned in Job 13:21, then will I not hide myself from thee; through fear or shame, but boldly appear before God, and come up even to his seat, and plead with him face to face.
Job 13:21 Withdraw - Suspend my torments during the time of my pleading with thee, that my mind may be at liberty. Do not present thyself to me in terrible majesty, neither deal with me in rigorous justice.
Job 13:22 Then - This proposal savoured of self - confidence, and of irreverence towards God; for which, and the like speeches, he is reproved by God, Job 38:2-3, Job 40:2.
Job 13:23 My sin - That I am a sinner, I confess; but not that I am guilty of such crimes as my friends suppose, if it be so, do thou, O Lord, discover it.
***Job 13:24 Wherefore hidest thou thy face - Why is it that I no longer enjoy thy approbation? Holdest me for thine enemy? - Treatest me as if I were the vilest of sinners?


* Gills Commentaries    ** Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley



Wednesday, December 7, 2016

Job 12:1-25

Job 12:1-25

1. Verses 1-25 What did Job say about his “friends” in these verses of this book? (1-3)

What will die with his friends? (2) Why?

How did Job consider his understanding compared to his friend? (3)

Why was Job embarrassed so much in these verses? (4-6)

What connection did Job make to his friends and a lamp? (5) What is being said?

What kind of people did Job say are secure in verse six of this book? (6)

Who could teach them? (7-8) What can they teach?

In whose hand is the soul and breath of every man? (9-10) How?

What is being said in verse 11?

What did Job think a long life should bring, according to verse twelve? (12) What does that mean?

With whom is wisdom? (12-13,16)

How did Job describe God’s power in these verses? (13-25) What does this mean?

Discussion Questions
1. What does it mean to be wise?
2. What can we learn from those around us?
3. How has God interacted with people?



*Job 12:1 And Job answered and said. In reply to Zophar, and in defence of himself; what is recorded in this and the two following chapters.
***Job 12:2 No doubt but ye are the people - Doubtless ye are the wisest men in the world; all wisdom is concentrated in you; and when ye die, there will no more be found on the face of the earth! This is a strong irony.
***Job 12:2 No doubt but ye are the people - Doubtless ye are the wisest men in the world; all wisdom is concentrated in you; and when ye die, there will no more be found on the face of the earth! This is a strong irony.
Job 12:4 Upon God - Even by my religious neighbours, by those who call upon God, and not in vain; whose prayers therefore I covet, not their reproaches. The just - I, who, notwithstanding all their hard censures dare still own it, that through God's grace I am an upright man.
Job 12:5 Slip with his feet - And fall into trouble; tho' he had formerly shone as a lamp, he is then looked upon as a lamp going out, as the snuff of a candle, which we throw to the ground and tread upon; and accordingly is despised in the thought of him that is at ease.
Job 12:6 Are secure - Job's friends had all supposed, that wicked men cannot prosper long in the world. This Job opposes, and maintains, that God herein acts as sovereign, and reserves that exact distribution of rewards and punishments for the other world.
Job 12:7 But - If thou observest the beasts, and their properties and actions, and events, from them thou mayst learn this lesson: that which Zophar had uttered with so much pomp and gravity, Job_11:7-9, concerning God's infinite wisdom, saith Job, thou needest not go into heaven or hell to know. but thou mayst learn it even from the beasts.
**Job 12:8 Or speak to the earth, and it shall teach thee - Perhaps this appeal to the earth may mean, as Stuhlman supposes, that the same thing is shown in the productions of the earth, as in the case of fierce animals. Noxious weeds and useless plants are more thrifty than the plants which are useful and the growth of poisonous or annoying things on the earth illustrates the same thing as the dealings of God with people - that his dealings are not in accordance with the real nature of objects. And the fishes of the sea - The same thing is manifested in the sea, where the mighty prey upon the feeble, and the fierce and the ferocious overcome the defenseless. The sentiment is that it is a great principle which pervades all things that the ferocious the strong, the wicked, are often prospered, while the weak, the defenseless, the innocent, the pious, are subject to calamities, and that God does not apportion his dealings to the exact character of his creatures. Undoubtedly Job was right in this. and this general principle might be seen then as now, to pervade the world.
Job 12:9 Lord - This is the only time that we meet with the name Jehovah in all the discourses between Job and his friends. For God in that age was more known by the name of Shaddai, the Almighty.
***Job 12:10 In whose hand is the soul of every living thing - נפש כל חי  nephesh col chai, “the soul of all life.” And the breath of all mankind - ורוח כל בשר  veruach col besar, “and the spirit or breath of all flesh.” Does not the first refer to the immortal soul, the principle of all intellectual life; and the latter to the breath, respiration, the grand means by which animal existence is continued? See Job_10:1.
***Job 12:11 Doth not the ear try words? - All these are common-place sayings. Ye have advanced nothing new; ye have cast no light upon the dispensations of Providence.
Job 12:12 Wisdom - These words contain a concession of what Bildad had said, Job_8:8-9, and a joining with him in that appeal; but withal, an intimation that this wisdom was but imperfect, and liable to many mistakes; and indeed mere ignorance and folly, if compared with the Divine wisdom, and therefore that antiquity ought not to be received against the truths of the most wise God.
***Job 12:13 With him is wisdom and strength - But all these things come from God; he is the Fountain of wisdom and the Source of power. He alone can give us unerring counsel, and understanding to comprehend and act profitably by it. See on Job_12:16 (note).
Job 12:14 No opening - Without God's permission. Yea, he shuts up in the grave, and none can break open those sealed doors. He shuts up in hell, in chains of darkness, and none can pass that great gulf.
Job 12:15 The waters - Which are reserved its the clouds, that they may not fall upon the earth. They - The waters upon the earth, springs, and brooks, and rivers. As at the time of the general deluge, to which here is a manifest allusion.
Job 12:16 With him - The same thing he had said before, Job_12:13, but he repeats it here to prepare the way for the following events, which are eminent instances, both of his power and wisdom. Are his - Wholly subject to his disposal. He governs the deceiver and sets bounds to his deceits, how far they shall extend; he also over - rules all this to his own glory, and the accomplishment of his righteous designs of trying the good, and punishing wicked men, by giving them up to believe lies. Yet God is not the author of any error or sin, but only the wise and holy governor of it.
Job 12:17 Spoiled - The wise counsellors or statesmen, by whom the affairs of kings and kingdoms are ordered, he leadeth away as captives in triumph, being spoiled either of that wisdom which they had, or seemed to have; or of that power and dignity which they had enjoyed. Fools - By discovering their folly, and by infatuating their minds, and turning their own counsels to their ruin.
**Job 12:18 He looseth the bond of kings - The bond of kings (מוּסר  mûsâr) here means that by which they bind others. Their power over others he loosens or takes away. And girdeth their loins with a girdle - That is, he girds them with a rope or cord, and leads them away as prisoners. The whole series of remarks here refers to the reverses and changes in the conditions of life. The meaning here is, that the bonds of authority which they imposed on others are unbound, and that their own loins are bound with a girdle, not a girdle of royal dignity and ornament, but such a one as they are bound with who are servants, or who travel. “Pict. Bib.”
***Job 12:19 He leadeth princes away spoiled, and overthroweth the mighty - What multitudes of proofs of this does the history of the world present! Even the late disastrous war with the French republic and empire, which began in 1793, and continued without intermission till 1814, was afterwards renewed, and had a catastrophe that went nearly to ruin Europe. How many princes, or rather priests, כהנים  cohanim, have been spoiled of their power, influence, and authority; and how many mighty men - captains, generals, admirals, etc., have been overthrown! But supposing that the writer of the Book of Job lived, as some think, after the captivity, how many priests were led away spoiled, both from Israel and Judah; and how many kings and mighty men were overthrown in the disastrous wars between the Assyrians, Babylonians, and Jews!
Job 12:20 The speech - By taking away or restraining the gift of utterance from them. Or, by taking away their understanding which should direct their speech. Trusty - Of those wise and experienced counsellors, that were trusted by the greatest princes.
***Job 12:22 He discovereth deep things out of darkness - This may refer either to God’s works in the great deep, or to the plots and stratagems of wicked men, conspiracies that were deeply laid, well digested, and about to be produced into existence, when death, whose shadow had hitherto concealed them, is to glut himself with carnage.
Job 12:23 Nations - What hitherto he said of princes, he now applies to nations, whom God does either increase or diminish as he pleases.
**Job 12:24 He taketh away the heart - The word heart here evidently means mind, intelligence, wisdom; see the notes at Job_12:3.Of the chief of the people - Hebrew “Heads of the people;” that is, of the rulers of the earth. The meaning is, that he leaves them to infatuated and distracted counsels. By withdrawing from them, he has power to frustrate their plans, and to leave them to an entire lack of wisdom; see the notes at Job_12:17. And causeth them to wander in a wilderness - They are like persons in a vast waste of pathless sands without a waymark, a guide, or a path. The perplexity and confusion of the great ones of the earth could not be more strikingly represented than by the condition of such a lost traveler.
Job 12:25 Grope - Thus are the revolutions of kingdoms brought about by an overruling providence. Heaven and earth are shaken: but the Lord remaineth a king forever.

* Gills Commentaries   **Barnes Commentaries    *** Clarke's Commentaries    
All others by Wesley



Wednesday, November 30, 2016

Job 11:1-20

Job 11:1-20

1. Verses 1-20 Of what did Zophar accuse Job? (1-4) Why?

How did Zophar describe Job’s speech in these verses of this book? (2-3)

What was Zophar implying in verse 4? (4) What do you think about that?

What did Zophar wish God would do in these verses? (5-6) Why?

How did Zophar depict the mysteries of God in these verses of this book? (7-9)

What is he saying?

What is Zophar saying in verse 10? What is he saying?

What did Zophar say God took note of in verse eleven? (11) What will He consider?

What did Zophar say about the witless person in verse twelve? (12)

In your own words what is verse 12 saying? (12)

What did Zophar tell Job to do, according to these verses? (13-14)

What did Zophar say Job would forget in verse sixteen? (16) What is he saying?

What did Zophar say life would be brighter than in verse seventeen? (17) Why?

Why did Zophar say Job would be secure in verse eighteen of this book? (18) Why?

What did Zophar say would happen to the wicked, according to verse twenty? (20)

What do you think about that?

Discussion Questions
1. When we say we are following Jesus who holds us accountable? How?

2.  What does God have the right to do? Why?

3.  What does it mean to prepare your heart?



*Job 11:1 Then answered Zophar the Naamathite,.... The third of Job's friends, that came to visit him; see Gill on Job_2:11; and who perhaps might be the youngest, since his turn was to speak last; and he appears to have less modesty and prudence, and more fire and heat in him; than his other friends; though he might be the more irritated by observing, that their arguments were baffled by Job, and had no manner of effect on him, to cause him to recede from his first sentiments and conduct:and said; as follows.
Job 11:2 Answered - Truly, sometimes it should not. Silence is the best confutation of impertinence, and puts the greatest contempt upon it.
Job 11:3 Lies - Both concerning thy own innocency, and concerning the counsels and ways of God. Mockest - Our friendly and faithful counsels, Job 6:14-15, Job 6:25-26.
Job 11:4 Doctrine - Concerning God and his providence. Clean - I am innocent before God; I have not sinned either by my former actions, or by my present expressions. But Zophar perverts Job's words, for he did not deny that he was a sinner, but only that he was an hypocrite.
***Job 11:5 But O that God would speak - How little feeling, humanity, and charity is there in this prayer!
Job 11:6 Secrets - The unsearchable depths of God's wisdom in dealing with his creatures. Double - That they are far greater (the word double being used indefinitely for manifold, or plentiful) than that which is manifested. The secret wisdom of God is infinitely greater than that which is revealed to us by his word or works: the greatest part of what is known of God, is the least part of those perfections that are in him. And therefore thou dost rashly in judging so harshly of his proceedings with thee, because thou dost not comprehend the reasons of them, and in judging thyself innocent, because thou dost not see thy sins; whereas the all - knowing God sees innumerable sins in thee, for which he may utterly destroy thee.
***Job 11:7 Canst thou by searching find out God? - What is God? A Being self-existent, eternal, infinite, immense, without bounds, incomprehensible either by mind, or time, or space. Who then can find this Being out? Who can fathom his depths, ascend to his heights, extend to his breadths, and comprehend the infinitude of his perfections?
***Job 11:8 It is as high as heaven - High as the heavens, what canst thou work? Deep below sheol, (the invisible world), what canst thou know? Long beyond the earth, and broad beyond the sea, is its measure. These are instances in the immensity of created things, and all out of the reach of human power and knowledge; and if these things are so, how incomprehensible must he be, who designed, created, preserves, and governs the whole! We find the same thought in Milton: - “These are thy glorious works, Parent of good! Almighty! Thine this universal frame: How wondrous fair! Thyself how wondrous then!”
Job 11:10 Cut off - A person or family. Shut - Its a prison, or in the hands of an enemy. Gather - Whether it pleaseth God to scatter a family, or to gather them together from their dispersions. Hinder - Or, who can contradict him, charge him with injustice in such proceedings?
***Job 11:11 He knoweth vain men - מתי שוא methey shau, “men of falsehood.” He seeth wickedness - He sees as well what is in man, as what man does; and of his actions and propensities he cannot be an indifferent spectator.
Job 11:12 Man - That since the fall is void of all true wisdom, pretends to be wise, and able to pass a censure upon all God's ways and works. Colt - Ignorant, and dull, and stupid, as to divine things, and yet heady and untractable.
**Job 11:14 If iniquity be in thine hand - If you have in your possession anything that has been unjustly obtained. If you have oppressed the poor and the fatherless, and have what properly belongs to them, let it be restored. This is the obvious duty of one who comes to God to implore his favor; compare Luk_19:8.
Job 11:15 Lift up - Which denotes chearfulness, and holy boldness. Without spot - Having a clear and unspotted conscience. Steadfast - Shall have a strong and comfortable assurance of God's favour.
Job 11:16 As waters - Thou shalt remember it no more, than men remember a land - flood, which as it comes, so it goes away suddenly.
***Job 11:17 Thine age shall be clearer than the noonday - The rest of thy life shall be unclouded prosperity. Thou shalt shine forth - Thou shalt be in this unclouded state, as the sun in the firmament of heaven, giving light and heat to all around thee. Thou shalt be as the morning - Thus the sun of thy prosperity shall arise, and shine more and more unto the perfect day. This is the image which the sacred writer employs, and it is correct and elegant.
Job 11:18 Secure - Thy mind shall be quiet and free from terrors, because thou shalt have a firm and well - grounded confidence in God. Dig - Either to fix thy tents, which after the manner of the Arabians were removed from place to place: or to plough the ground, as he had done, Job 1:14, or to make a fence about thy dwelling.
**Job 11:19 Many shall make suit unto thee - Many shall come in a suppliant manner to ask counsel and advice. The meaning is, that he would be a man of distinction, to whom many would look for counsel. This was evidently an honor highly valued in the East, and one on which Job had formerly pridcd himself; see Job_29:7-13.
Job 11:20 Fail - Either with grief and tears for their sore calamities: or with long looking for what they shall never attain. Their hope - They shall never obtain deliverance out of their distresses, but shall perish in them. Ghost - Shall be as vain and desperate as the hope of life is in a man, when he is at the very point of death.

* Gills Commentaries    ** Barnes Commentaries   *** Clarkes Commentaries    
All others by Wesley