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Commentary on Job 17 verses 10–16
Job's friends had pretended to comfort him with the hopes of his return to a prosperous estate again; now he here shows,
I. That it was their folly to talk so (Job 17:10): "Return, and come now, be convinced that you are in an error, and let me persuade you to be of my mind; for I cannot find one wise man among you, that knows how to explain the difficulties of God's providence or how to apply the consolations of his promises." Those do not go wisely about the work of comforting the afflicted who fetch their comforts from the possibility of their recovery and enlargement in this world; though that is not to be despaired of, it is at the best uncertain; and if it should fail, as perhaps it may, the comfort built upon it will fail too. It is therefore our wisdom to comfort ourselves, and others, in distress, with that which will not fail, the promise of God, his love and grace, and a well-grounded hope of eternal life.
II. That it would he much more his folly to heed them; for,
1.All his measures were already broken and he was full of confusion, Job 17:11, Job 17:12. He owns he had, in his prosperity, often pleased himself both with projects of what he should do and prospects of what he should enjoy; but now he looked upon his days as past, or drawing towards a period; all those purposes were broken off and those expectations dashed. He had had thoughts about enlarging his border, increasing his stock, and settling his children, and many pious thoughts, it is likely, of promoting religion in his country, redressing grievances, reforming the profane, relieving the poor, and raising funds perhaps for charitable uses; but he concluded that all these thoughts of his heart were now at an end, and that he should never have the satisfaction of seeing his designs effected. Note, The period of our days will be the period of all our contrivances and hopes for this world; but, if with full purpose of heart we cleave to the Lord, death will not break off that purpose. Job, being thus put upon new counsels, was under a constant uneasiness (Job 17:12): The thoughts of his heart being broken, they changed the night into day and shortened the light. Some, in their vanity and riot, turn night into day and day into night; but Job did so through trouble and anguish of spirit, which were a hindrance, (1.) To the repose of the night, keeping his eyes waking, so that the night was as wearisome to him as the day, and the tossings of the night tired him as much as the toils of the day. (2.) To the entertainments of the day. "The light of the morning is welcome, but, by reason of this inward darkness, the comfort of it is soon gone, and the day is to me as dismal as the black and dark night," Deu 28:67. See what reason we have to be thankful for the health and ease which enable us to welcome both the shadows of the evening and the light of the morning.
2.All his expectations from this world would very shortly be buried in the grave with him; so that it was a jest for him to think of such mighty things as they had flattered him with the hopes of, Job 5:19; Job 8:21; Job 11:17. "Alas! you do but make a fool of me."
(1.)He saw himself just dropping into the grave. A convenient house, an easy bed, and agreeable relations, are some of those things in which we take satisfaction in this world: Job expected not any of these above ground; all he felt, and all he had in view, was unpleasing and disagreeable, but under ground he expected them. [1.] He counted upon no house but the grave (Job 17:13): "If I wait, if there be any place where I shall ever be easy again, it must be in the grave. I should deceive myself if I should count upon any out-let from my trouble but what death will give me. Nothing is so sure as that." Note, In all our prosperity it is good to keep death in prospect. Whatever we expect, let us be sure to expect that; for that may prevent other things which we expect, but nothing will prevent that. But see how he endeavours not only to reconcile himself to the grave, but to recommend it to himself: "It is my house." The grave is a house; to the wicked it is a prison-house (Job 24:19, Job 24:20); to the godly it is Bethabara, a passage-house in their way home. "It is my house, mine by descent, I am born to it; it is my father's house. It is mine by purchase. I have made myself obnoxious to it." We must everyone of us shortly remove to this house, and it is our wisdom to provide accordingly; let us think of removing, and send before to our long home. [2.] He counted upon no quiet bed but in the darkness: "There," says he, "I have made my bed. It is made, for it is ready, and I am just going to it." The grave is a bed, for we shall rest in it in the evening of our day on earth, and rise from it in the morning of our everlasting day, Isa 57:2. Let this make good people willing to die; it is but going to bed; they are weary and sleepy, and it is time that they were in their beds. Why should they not go willingly, when their father calls? "Nay, I have made my bed, by preparation for it, have endeavoured to make it easy, by keeping conscience pure, by seeing Christ lying in this bed, and so turning it into a bed of spices, and by looking beyond it to the resurrection." [3.] He counted upon no agreeable relations but what he had in the grave (Job 17:14): I have cried to corruption (that is, to the grave, where the body will corrupt), Thou art my father (for our bodies were formed out of the earth), and to the worms there, You are my mother and my sister, to whom I am allied (for man is a worm) and with whom I must be conversant, for the worms shall cover us, Job 21:26. Job complained that his kindred were estranged from him (Job 19:13, Job 19:14); therefore here he claims acquaintance with other relations that would cleave to him when those disowned him. Note, First, We are all of us near akin to corruption and the worms. Secondly, It is therefore good to make ourselves familiar with them, by conversing much with them in our thoughts and meditations, which would very much help us above the inordinate love of life and fear of death.
(2.)He saw all his hopes from this world dropping into the grave with him (Job 17:15, Job 17:16): "Seeing I must shortly leave the world, where is now my hope? How can I expect to prosper who do not expect to live?" He is not hopeless, but his hope is not where they would have it be. If in this life only he had hope, he was of all men most miserable. "No, as for my hope, that hope which I comfort and support myself with, who shall see it? It is something out of sight that I hope for, not things that are seen, that are temporal, but things not seen, that are eternal." What is his hope he will tell us (Job 19:25), Non est mortale quod opto, immortale peto - I seek not for that which perishes, but for that which abides for ever. "But, as for the hopes you would buoy me up with, they shall go down with me to the bars of the pit. You are dying men, and cannot make good your promises. I am a dying man, and cannot enjoy the good you promise. Since, therefore, our rest will be together in the dust, let us all lay aside the thoughts of this world and set our hearts upon another." We must shortly be in the dust, for dust we are, dust and ashes in the pit, under the bars of the pit, held fast there, never to loose the bands of death till the general resurrection. But we shall rest there; we shall rest together there. Job and his friends could not agree now, but they will both be quiet in the grave; the dust of that will shortly stop their mouths and put an end to the controversy. Let the foresight of this cool the heat of all contenders and moderate the disputers of this world.
44. Which same words of exhortation he properly frames to the Elect, whom he calls to the eternal world; who are bidden in two ways, viz. that they should ‘turn,’ and that they should ‘come;’ ‘turn’ by faith, ‘come’ by practice. Or indeed that they ‘turn’ by abandoning evil deeds, and ‘come’ by doing good ones; as it is written, Depart from evil, and do good: [Ps. 37, 27] but that is wonderful which is added,
And may I not find one wise man among you.
45. For what does this mean, that he bids them to wisdom, and yet wishes that he may not find them wise, saving that they cannot come to true wisdom, who are deceived in confidence in their own false wisdom? Concerning whom it is written, Woe unto you that are wise in your own eyes, and prudent in your own sight [Is. 5, 21]; and to whom it is said again, Be not wise with your own selves [Rom. 12, 16]; whence that same great preacher sought that those, whom he found carnally wise, in order that they might attain true wisdom, should first become foolish; saying, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. [1 Cor. 3, 18] And ‘Truth’ saith by Itself, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. [Matt. 11, 25] And so because they that are wise in themselves cannot come to true wisdom, blessed Job, being anxious for the conversion of his hearers, rightly desires that he may not ‘find any wise man among them.’ As if he said to them in plain speech; ‘Learn to be foolish in your own selves, that ye may be truly wise in God.’
It is to the elect that Job frames these words, whom he calls to the eternal world. They are exhorted in two ways, namely, that they should “turn” and that they should “come” (meaning “turn” by faith and “come” by practice), that is, “turn” by abandoning evil deeds and “come” by doing good. As it is written, “Depart from evil, and do good.” But Job amazingly adds, “I shall not find a sensible person among you.” What does it mean that Job bids them to wisdom and yet wishes that he may not find them wise? Concerning them it is written, “Woe to you that are wise in your own eyes and prudent in your own sight;” and to whom it is said again, “Be not wise with your own selves.” Hence that same great preacher desired that those whom he found carnally wise, in order that they might attain true wisdom, should first become foolish, saying, “If anyone among you seems to be wise in this world, let him become a fool, that he may be wise.” And the living Truth said elsewhere, “I thank you, O Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent and have revealed them to babes.” And so because they that are wise in themselves cannot come to true wisdom, blessed Job, being anxious for the conversion of his hearers, rightly desires that he may not “find any wise man among them.” It is as if Job said to them in plain speech, “Learn to be foolish in your own selves, that you may be truly wise in God.” … The holy church of the elect perceives that the spaces of its life pass in periods of day and night. This suggests that the church in adversity is experiencing a night to be followed by a day of prosperity. For there rises, as it were, light on it from the tranquility of peace and night from the grief of persecution. Now after each pause of rest [the church] returns to the labor of persecution, growing to a head against it. [The church] testifies that “its days have past.” In these days, however, it is accustomed to be weighed down proportionally with so many heavier cares. As [the church] things of the true tranquility of rest, a more exact reckoning is required of it by the Judge.… Hence blessed Job, whether in his own voice or the voice of the universal church, after testifying that “his days were past,” thereupon added, “My thoughts are scattered, racking my heart.”
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SUMMARY
Job 17:10 powerfully encapsulates Job's profound exasperation and disillusionment with his three friends, Eliphaz, Bildad, and Zophar. After enduring immense suffering and their relentless, unhelpful counsel, Job issues a desperate challenge for them to reconsider their rigid theological stance, asserting with biting clarity that he finds no genuine wisdom or discerning insight among them regarding his inexplicable plight. This verse serves as a climactic declaration of their intellectual and spiritual inadequacy in the face of his unique and profound suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 17:10 employs several potent literary devices to convey Job's intense frustration and the depth of his despair. The most prominent is Direct Address, as Job turns his full attention to his friends, using the collective "you all" to underscore their shared failure and to deliver a personal, cutting rebuke. This direct confrontation intensifies the personal nature of his lament and accusation. There is also a strong element of Irony present; the friends came ostensibly as "comforters," claiming to possess divine wisdom and understanding of God's ways, yet Job finds them utterly devoid of it. This creates a stark contrast between their supposed role and their actual impact, where those expected to provide solace inflict further pain through their misguided counsel. The verse is also a poignant expression of Lament and Protest, encapsulating Job's deep sorrow over his situation and his passionate protest against the injustice he feels, both from God and from his companions. Finally, Job's declaration of "not one wise man" could be seen as a form of Hyperbole, used to emphasize the complete and utter failure of their collective wisdom in the specific, agonizing context of his suffering, highlighting his profound sense of intellectual and spiritual isolation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 17:10 serves as a powerful testament to the limitations of human wisdom when confronted with the mysteries of divine sovereignty and suffering. The friends represent a rigid, conventional theology that attempts to neatly categorize God's actions into a simplistic retribution framework, failing to account for the complexities of His character and purposes. Job's desperate cry for a "wise man" highlights the profound human need for a wisdom that transcends mere intellectual knowledge or inherited tradition—a wisdom rooted in a deeper, more nuanced understanding of God's ways, particularly when His actions seem inscrutable. This sets the stage for the book's ultimate resolution, where true wisdom is revealed to originate solely from God, often in ways that defy human comprehension, challenging us to embrace humility and trust in His unfathomable plan rather than relying on our limited understanding or simplistic explanations.
REFLECTION AND APPLICATION
Job 17:10 offers profound lessons for believers today, particularly in how we approach suffering, offer counsel, and discern true wisdom. It reminds us that when comforting those in distress, our primary posture should be one of deep empathy, humility, and active listening, rather than quick judgments or simplistic theological answers. Not all suffering is a direct consequence of sin, and sometimes the most profound "wisdom" we can offer is simply our compassionate presence and a willingness to sit with another's pain without attempting to "fix" it or explain it away. Furthermore, Job's desperate search for a wise man challenges us to continually seek God's wisdom, which often transcends human logic and conventional understanding. True discernment comes from the Holy Spirit and a deep immersion in God's Word, enabling us to offer counsel that is truly helpful, compassionate, and aligned with divine truth, rather than merely echoing human traditions or rigid frameworks. We must also cultivate discernment regarding the advice we receive, testing it against Scripture and seeking the Spirit's guidance, recognizing that even well-intentioned counsel can sometimes be "unwise" or unhelpful in the face of complex realities.
Questions for Reflection
FAQ
Why does Job say "not one wise man" among his friends? Were they truly foolish?
Answer: Job's statement reflects his profound disillusionment and the emotional peak of his suffering, rather than a literal assessment of his friends' intelligence or general wisdom. While his friends were likely respected figures who held traditional, albeit rigid, theological views, their wisdom proved utterly inadequate for Job's unique and inexplicable situation. They applied a simplistic retribution theology (suffering = sin) that failed to account for Job's blamelessness and God's sovereign, often mysterious, purposes. Job's accusation isn't necessarily that they lacked all intellectual capacity or knowledge of their tradition, but that they lacked the true, compassionate, and nuanced wisdom required to understand his suffering. Their counsel, though perhaps well-intentioned from their perspective, became a source of further pain and demonstrated a critical lack of divine insight in this specific context, making them "unwise" in the most crucial sense for Job. This highlights the book's broader theme that the fear of the Lord is the beginning of wisdom, implying a humility before God's inscrutability that the friends lacked.
What is the "wisdom" Job is looking for?
Answer: Job is looking for a wisdom that transcends simplistic, cause-and-effect explanations of suffering. He desires an understanding that acknowledges the mystery of God's ways, offers genuine empathy, and perhaps even provides a pathway to vindication or a deeper understanding of his suffering's purpose. It's a wisdom rooted in a profound knowledge of God's character and purposes, beyond mere human tradition or theological formulas. This aligns with the broader biblical understanding of wisdom as not just intellectual knowledge, but spiritual discernment, moral insight, and the practical application of truth, often associated with the fear of the Lord and a humble recognition of God's inscrutability. He seeks a wisdom that can truly comfort and clarify, not merely condemn, a wisdom that ultimately only God possesses and reveals (Job 28:20-28).
CHRIST-CENTERED FULFILLMENT
Job's desperate cry in Job 17:10 for "one wise man" among his friends, someone who could truly understand and offer genuine insight into his inexplicable suffering, finds its ultimate and perfect fulfillment in Jesus Christ. Job's friends, though well-intentioned, offered only human wisdom—a rigid, inadequate theology that condemned rather than comforted. In stark contrast, Jesus is the very embodiment of divine wisdom, the wisdom of God made manifest and in whom are hidden all the treasures of wisdom and knowledge. Unlike Job's friends, who speculated from afar, Jesus is the suffering servant who truly understands inexplicable pain, having Himself been despised and rejected by men, a man of sorrows, and acquainted with grief. He offers not condemnation, but perfect counsel, profound empathy, and ultimate vindication for the righteous sufferer. He is the "one wise man" who not only comprehends but also redeems suffering, transforming it through His cross and resurrection, offering a wisdom that transcends all human understanding and brings true healing, hope, and the promise that for those who love God all things work together for good. He is our great High Priest who can sympathize with our weaknesses, having been tempted in every way, yet without sin.