Verse-by-Verse Bible Commentary
Job 23:7

Clarke's Commentary

Verse Job 23:7. There the righteous might dispute with him — נוכח nochach, might argue or plead. To dispute with God sounds very harsh.

So should I be delivered for ever — Mr. Good translates: "And triumphantly should I escape from my condemnation." The Hebrew word לנצח lanetsach may as well be translated to victory as for ever: and in this sense the Vulgate understood the words: Proponat aequitatem contra me; et perveniat ad victoriam judicium meum. "He would set up equity against me; and would lead on my cause to victory." Coverdale renders thus: - But let hym give me like power to go to lawe, then am I sure to wynne my matter. Nothing less than the fullest conviction of his own innocence could have led Job to express himself thus to the Judge of quick and dead!

Bridgeway Bible Commentary

Job’s reply to Eliphaz (23:1-24:25)

Again Job says that he is not rebelling against God or running away from him as his friends claim. On the contrary he wants to meet God, so that he can present his case to him and listen to God’s answer (23:1-5). He is confident that God will declare him innocent of the charges people have made against him (6-7).
No matter where Job has searched for God, he has not found him. He cannot see God, but God can see him. God knows he is upright, and one day, when this time of testing has proved him true, God will announce his righteousness to others (8-12). But until that day arrives, Job must bear his suffering. Nothing will change God’s mind, and Job is terrified as he thinks of what God may yet require him to go through (13-17).
Job wishes there were set times when God the judge was available for the downtrodden to bring their complaints to him and obtain justice (24:1). The poor and helpless are oppressed by the rich and powerful. Driven from their homes they are forced to wander like animals in the wilderness, eating whatever food they can find and sleeping under trees and rocks (2-8). If caught they are forced to sell their children as slaves or become slaves themselves. Yet God ignores their cries for help (9-12). Meanwhile murderers, sex perverts and thieves, who rely on the cover of darkness to carry out their evil deeds, seem to escape unpunished (13-17).
The friends say that these wicked people will quickly be swept away in judgment (18-20), but from Job’s observations, God allows them to go on living in comfort and security. When they die, their deaths are no different from the deaths of others (21-24). Job challenges his friends to prove him wrong in what he says (25).

Coffman's Commentaries on the Bible

JOB’S EIGHTH SPEECH:
JOB’S YEARNING FOR ACCESS TO GOD;
OH THAT I KNEW WHERE I MIGHT FIND HIM!

“Then Job answered and said, Even today is my complaint rebellious: My stroke is heavier than my groaning. Oh that I knew where I might find him! That I might come even to his seat. I would set my cause in order before him, And fill my mouth with arguments. I would know the words which he would answer me, And understand what he would say unto me. Would he contend with me in the greatness of his power? Nay, but he would give heed unto me. There the upright might reason with him; So should I be delivered forever from my judge. Behold, I go forward, but he is not there; And backward, but I cannot perceive him; On the left hand, when he doth work, but I cannot behold him; He hideth himself on the right hand, that I cannot see him.”

This speech of Job is different from all the others in that it has no word at all directly addressed to his friends, being rather a monologue, or soliloquy, on the amazing riddle of God’s treatment of Job. This speech is recorded in two chapters; and Job 24 follows the same pattern, except that it embraces the riddle of God’s treatment of men generally.

In neither of these chapters did Job make any direct reference to what Eliphaz had said; but he did stress two main things, namely, (1) his innocence and integrity, and (2) his desire to commune with God which was prevented by his inability to find Him. These things, of course, were in refutation of what Eliphaz had said.

Job’s plight was pitiful; and the deep questionings of his soul evoke sympathy and concern in all who meditate upon them. The great fact here is that Job lived at a time long before the enlightenment that came with the Advent of Messiah. The Dayspring from On High had not yet illuminated the darkness that enveloped the pre-Christian world.

“Even today is my complaint rebellious” “Job’s friends considered his questionings regarding the government of the world, and his protestations of innocence as rebellion against God; and in these words, Job declares that he will continue to be a rebel in their eyes.”New Century Bible Commentary, p. 159. This passage positively does not mean that, “Job’s attitude has drifted into open rebellion.”The Interpreter’s Bible, Vol. III, p. 1079. Such an erroneous interpretation is flatly contradicted by what Job said in Job 23:10-11.

“Oh that I knew where I might find him” For Christians, the answer to this question is our Saviour. Jesus said, “He that hath seen me hath seen the Father” (John 14:9); but for Job there was a profound uncertainty and perplexity concerning the Father and his government of mankind.

Furthermore, we do not mean to infer that all of the doubts and uncertainties have been removed even for Christians. “We now see through a glass darkly” and we know “only in part.” (1 Corinthians 13:12). The mystery of God has not been finished yet (Revelation 10:7); and all of us should be careful to avoid the cocksure arrogant conceit of Eliphaz who pretended to know all the answers. We do not know all the answers; and it is imperative to remember that it is only the false teacher who pretends that he does.

The restlessness in Job’s heart as he sought to find a more perfect knowledge of God is a God-endowed element of human life. As Augustine stated it, “O God, our hearts were made for thee, and never shall they rest until they rest in Thee.”

That intense and perpetual yearning of the human heart after God is most beautifully expressed in these nine verses.

Barnes' Notes on the Whole Bible

There the righteous might dispute with him - One who is conscious of his integrity might carry his cause there, with the assurance that he would be heard, and that justice would be done him. There can be no doubt that Job here refers to himself, though. he speaks in the third person, and advances this as a general proposition.

So shall I be delivered forever from my judge - From him who would judge or condemn me (משׁפטי mı̂shâphaṭı̂y). He does not here refer to “God,” as if he would be delivered from him, but to anyone who would attempt to judge and condemn him, as his friends had done. The meaning is, that having, as he confidently expected he would, obtained the verdict of God in his favor, he would be ever after free from condemnation. The decision would be final. There was no higher tribunal, and no one would dare to condemn him afterward. This shows his consciousness of integrity. It may be applied to ourselves - to all. If we can obtain, at the last day, when our cause shall be brought before God, the divine verdict in our favor, it will settle the matter forever. No one, after that, will condemn us; never again shall our character or conduct be put on trial. The divine decision of that day will settle the question to all eternity. How momentous, then, is it that we should so live as to be acquitted in that day, and to have “an eternal sentence” in our favour!

Smith's Bible Commentary

Chapter 23

And so Job answers him and he says, Every day is my complaint bitter: my stroke is heavier than my groaning ( Job 23:1-2 ).

Really, what's happened to me is even worse than I'm complaining. I'm not even really complaining a full measure for what I'm really feeling.

But oh that I knew where I might find him! that I might come even to his throne! ( Job 23:3 )

You tell me to find God and be at peace, but if I only knew where I could find Him.

Deep within the heart of every man there is a desire for God. There is a search for God. There is a quest for God. Dr. Henry Drummond in his book, Natural and Supernatural, said, "There is a within the very protoplasm of man those little tentacles that are reaching up for Father God."

"Oh, that I knew where I might find Him" is the cry on so many hearts. People who are seeking and searching for God. But so many times in our search for God, we're searching in the wrong places. Even as Job here in verse Job 23:8-9 says,

I go before me, I go forward, he's not there; backward, I cannot perceive him: On the left hand, where he's working, I cannot behold him: he hides himself on the right hand, that I cannot see him ( Job 23:8-9 ):

"Oh, that I wish I could find God." He says in verse Job 23:6 , "He wouldn't plead against me like you guys are. He would help me; He would strengthen me if I could just find him, I know that. But I look all around, I go forward, I go backward, go to the right and the left. I know He's there but I can't see Him. I can't see Him. I don't behold Him. I can't find God."

He's looking in the material things. Seeking to find God in a material form. You will never discover God or find God in the material forms. "God is a Spirit. They that worship Him must worship Him in spirit and in truth" ( John 4:24 ). And God is seeking such to worship Him.

Eliphaz earlier had said to Job, "Who by searching can find out God to perfection?" ( Job 11:7 ) You can't. God does not exist at the end of an intellectual quest. It is interesting that so many people seek to apprehend God intellectually and it becomes a real stumbling block. But if you had to be some intellectual genius in order to find God, look at how many of us poor people would be eliminated. But because God loves all men, even a child can discover Him. While these brilliant professors and intellects go on saying, "Well, I'm an agnostic," a little child walks in the consciousness of God, singing of Him, talking of Him. "And out of the mouth of babes and sucklings God has perfected praise" ( Matthew 21:16 ) "As Jesus took a child and set him in the midst of them and said, 'Unless you become as a little child, you can't enter the kingdom of heaven'" ( Matthew 18:2-3 ). You see, that's a put down to our intellects. We like to think that through our intellect we can solve all problems; we can't. The enigma of God can never be solved through the intellect of man. God is discovered in the heart of a child, in the area of faith, but it's spiritual dimension. You've got to leave the material and take the step of faith into the spiritual dimension to really apprehend God. And in the understanding of God, your intellect has very little value, because God wants all men to understand Him. So He puts it down to our level where we can understand and know Him and walk with Him. How beautiful it is. So Job's cry, "Oh, that I knew where I might find Him, but I look all around." Job, look up. Look up.

Why is it that we're always looking around for God rather than looking up for God? It's because man has always sought to bring God down to his own level. They call, or they have what they call the anthropomorphic concept of God. That is, viewing God as a man. And this is extremely common because most of the time a man's god is really a projection of himself.

Now you didn't know that you are as much in love with yourself as you really are. You hear a person say, "Oh, I hate myself." That's never true. They're just trying to draw attention to themselves. "I'm so terrible. I'm so awful." They just want you to say, "Oh, no you're not. You're wonderful." But we are very, very much in love with ourselves. You've heard the saying that the longer people live together, the more they look alike. You know what the psychologist's answer to that is? Actually, you're so much in love with yourself that when you are picking a mate that you usually find someone who looks like you and you marry them. And that's why the saying, "Oh, they've been living together so long, they even look alike." Well, you know, you just had foresight back a ways and you picked someone that looked like you.

If we would take a wide-angle photo of the congregation here tonight as you're sitting here and we'd have the thing blown up and put on the screen up here, who's the first one you would look for? Now, man then projects himself to immensity. "This is what I would be if I were God. This is what I would do if I were God. This is where I would live if I were God. This is how I would respond if I were God." And so his god becomes a projection of himself. He projects himself to sort of immensity and then he worships that. A projection of himself.

I oftentimes have people say, "I don't know why God allowed this to happen to me." What they are saying is, "If I were God, I surely wouldn't have made this mistake. If I were running things, I could have done it much wiser than that. I would have had a better plan. If only I were governing the universe, what a different world this would be." Well, that has to be the height of something.

"Oh, that I knew where I might find Him." Not in the intellect, not through the intellectual quest, not through the enlargement of yourself. God is found in Jesus Christ. "He that hath seen Me," Jesus said, "hath seen the Father" ( John 14:9 ). "I am the way, the truth and the life, no man comes to the Father but by Me" ( John 14:6 ). "Oh that I knew where I might find Him." Jesus said, "Come unto Me." And those who do have found God. From the little children to the college professor, we all have to come the same way. Setting aside our own intellectual genius and kneeling at the cross and saying, "Oh Lord, be merciful to me, a sinner." And I find God.

Now Job, after speaking, "I cannot find Him." Here Job is capable of coming out with those classic statements. In the midst of his depression and agony and all, he just comes out with these jewels and then he jumps right back into the pit. It's like he comes out on the mountain for a moment and just bursts forth in glory and then jumps right back down in the hole. And so all of a sudden he comes out of the mountain and he said,

But he knoweth the way that I take ( Job 23:10 ):

I can't find Him, I can't see Him, but He knows the way that I take.

and when he hath tried me, I shall come forth as gold ( Job 23:10 ).

Deep down underneath there is a strong faith that is keeping this man. Now he's having great difficulties because he can't understand his problem, but down underneath the faith is routed. The guy is unshakable, because down deep, deep, deep inside there are certain basic things: I know that God knows the way that I take, and when He has tried me I am going to come forth like gold. God has a purpose. I'm going to come out of it. I'm going to come out of it purified.

Perhaps Peter was thinking of Job when he wrote, "Beloved, think it not strange concerning the fiery trials which are to try you as though some strange thing has happened unto you" ( 1 Peter 4:12 ). Knowing that the trial of your faith is more precious than gold though it perisheth when it is tried in the fire" ( 1 Peter 1:7 ). Peter speaks of the refining process of God whereby the impurities are removed. And so Job is looking at all of this as really just a work of the removal of the impurities and, "When I come forth, I'm going to be like gold. I'm going to be refined by this process of God in my life."

My foot hath held his steps, his way have I kept, and have not declined. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food ( Job 23:11-12 ).

Now this is interesting because it indicates that, number one, way back at this time there was the written Word of God. Even in the time of Job who was perhaps a contemporary to Moses or lived earlier maybe. But even at that time, they had words that were esteemed to be the Word of God. "I esteemed His Word more than my necessary food."

How much value do you put on the Word of God? You see, there is the natural man, there is the spiritual man. Those that are born again are both, and that's where the rub comes in. The spirit is lusting against the flesh, the flesh against the spirit; these two are contrary. A warfare going on. Now, I see to it that my natural man is fed regularly and fed well. Now, I will admit that I do put some junk in him, but basically I seek to watch my diet. And that is not diet in the sense...that is, the food that I eat. I don't limit it, but I just watch. I like the whole grain breads. I like a balanced meal, things of this nature. I want to make sure that I put the proper fuel in this system so that it'll keep running well.

Now, though I am extremely careful of how I feed my natural man, it's amazing how careless I am in feeding the spiritual man. And it's amazing how much junk food people cram down the spiritual man. Diets that really cannot be healthy, but bring spiritual anemia. But not Job. He said, "I consider Thy Word more than my necessary food." It's more important for me to feed on the Word of God than it is to feed on steak and potatoes. It would be important if each of us had that same attitude towards the spiritual food in the spiritual man, that we would be interested in feeding the spiritual man. Now there is only one thing that really feeds the spiritual man, and that is this Word of God. This is food to the spiritual man. You need to feed on it. And Job said, "I've esteemed Your Word more than my necessary food." But now he jumps back down into his despair.

But he is in one mind, who can turn him? what his soul desires, that he does. For he performs the thing that is appointed for me: and many such things are with him. Therefore am I troubled at his presence: when I consider these things, I am afraid of him. For God has made my heart soft, and the Almighty troubles me: Because I was not cut off before the darkness, neither hath he covered the darkness from my face ( Job 23:13-17 ). "

Dr. Constable's Expository Notes

Job’s longing 23:1-7

Job admitted that he had rebelled against God to the extent that he had complained about his condition (Job 23:2 a). "His hand" (Job 23:2 b) is "My hand" in the Hebrew text. Job had not given up his desire to present his case before God before he died (cf. Job 9:14-16).

"It is obvious that Job rests his hope for a favorable decision on the Judge’s just character." [Note: Hartley, p. 339.]

Gill's Exposition of the Whole Bible

There the righteous might dispute with him,.... That is, at his seat, either at his mercy seat, where even God allows sinners to come and reason with him, for pardoning grace and mercy, upon the foot of his own declarations and promises, and the blood and sacrifice of his son, Isaiah 1:18; or at his judgment seat, pleading the righteousness of Christ, which is fully satisfactory to law and justice. Job most probably means himself by the righteous or upright man, being conscious to himself of his sincerity and integrity; and relying on this, he feared not to appear before God as a Judge, and reason his case before him, dispute the matter with him, and in his presence, which was in controversy between him and his friends, whether he was an hypocrite or a sincere good man:

so should I be delivered for ever from my Judge; either from those who judged harsely of him, and were very censorious in the character they gave of him; and from all their condemnation of him, and calumnies and charges they fastened on him; or "from him that judgest me" f, from anyone whatever that should wrongly judge him, friend or foe; or rather from God himself, his Judge, from whom he should depart acquitted; and so Mr. Broughton renders the words, "so should I be quit for ever by my Judge"; for, if God justifies, who shall condemn? such an one need not regard the condemnations of men or devils; being acquitted by God he is for ever instilled, and shall never enter into condemnation; God's acquittance is a security from the damnatory sentence of others.

f משפטי "a judicante me", Beza, Pagninus, Montanus, Bolducius, Vatablus, Cocceius.

Henry's Complete Commentary on the Bible

      1 Then Job answered and said,   2 Even to day is my complaint bitter: my stroke is heavier than my groaning.   3 Oh that I knew where I might find him! that I might come even to his seat!   4 I would order my cause before him, and fill my mouth with arguments.   5 I would know the words which he would answer me, and understand what he would say unto me.   6 Will he plead against me with his great power? No; but he would put strength in me.   7 There the righteous might dispute with him; so should I be delivered for ever from my judge.

      Job is confident that he has wrong done him by his friends, and therefore, ill as he is, he will not give up the cause, nor let them have the last word. Here,

      I. He justifies his own resentments of his trouble (Job 23:2; Job 23:2): Even to day, I own, my complaint is bitter; for the affliction, the cause of the complaint, is so. There are wormwood and gall in the affliction and misery; my soul has them still in remembrance and is embittered by them, Lamentations 3:19; Lamentations 3:20. Even to day is my complaint counted rebellion (so some read it); his friends construed the innocent expressions of his grief into reflections upon God and his providence, and called them rebellion. "But," says he, "I do not complain more than there is cause; for my stroke is heavier than my groaning. Even today, after all you have said to convince and comfort me, still the pains of my body and the wounds of my spirit are such that I have reason enough for my complaints, if they were more bitter than they are." We wrong God if our groaning be heavier than our stroke, like froward children, who, when they cry for nothing, have justly something given them to cry for; but we do not wrong ourselves though our stroke be heavier than our groaning, for little said is soon amended.

      II. He appeals from the censures of his friends to the just judgment of God; and this he thought was an evidence for him that he was not a hypocrite, for then he durst not have made such an appeal as this. St Paul comforted himself in this, that he that judged him was the Lord, and therefore he valued not man's judgment (1 Corinthians 4:3; 1 Corinthians 4:4), but he was willing to wait till the appointed day of decision came; whereas Job is impatient, and passionately wishes to have the judgment-day anticipated, and to have his cause tried quickly, as it were, by a special commission. The apostle found it necessary to press it much upon suffering Christians patiently to expect the Judge's coming, James 5:7-9.

      1. He is so sure of the equity of God's tribunal that he longs to appear before it (Job 23:3; Job 23:3): O that I knew where I might find him! This may properly express the pious breathings of a soul convinced that it has by sin lost God and is undone for ever if it recover not its interest in his favour. "O that I knew how I might recover his favour! How I might come into his covenant and communion with him!" Micah 6:6; Micah 6:7. It is the cry of a poor deserted soul. "Saw you him whom my soul loveth? O that I knew where I might find him! O that he who has laid open the way to himself would direct me into it and lead me in it!" But Job here seems to complain too boldly that his friends wronged him and he knew not which way to apply himself to God to have justice done him, else he would go even to his seat, to demand it. A patient waiting for death and judgment is our wisdom and duty, and, if we duly consider things, that cannot be without a holy fear and trembling; but a passionate wishing for death or judgment, without any such fear and trembling, is our sin and folly, and ill becomes us. Do we know what death and judgment are, and are we so very ready for them, that we need not time to get readier? Woe to those that thus, in a heat, desire the day of the Lord,Amos 5:18.

      2. He is so sure of the goodness of his own cause that he longs to be opening it at God's bar (Job 23:4; Job 23:4): "I would order my cause before him, and set it in a true light. I would produce the evidences of my sincerity in a proper method, and would fill my mouth with arguments to prove it." We may apply this to the duty of prayer, in which we have boldness to enter into the holiest and to come even to the footstool of the throne of grace. We have not only liberty of access, but liberty of speech. We have leave, (1.) To be particular in our requests, to order our cause before God, to speak the whole matter, to lay before him all our grievances, in what method we think most proper; we durst not be so free with earthly princes as a humble holy soul may be with God. (2.) To be importunate in our requests. We are allowed, not only to pray, but to plead, not only to ask, but to argue; nay, to fill our mouths with arguments, not to move God (he is perfectly apprized of the merits of the cause without our showing), but to move ourselves, to excite our fervency and encourage our faith in prayer.

      3. He is so sure of a sentence in favour of him that he even longed to hear it (Job 23:5; Job 23:5): "I would know the words which he would answer me," that is, "I would gladly hear what God will say to this matter in dispute between you and me, and will entirely acquiesce in his judgment." This becomes us, in all controversies; let the word of God determine them; let us know what he answers, and understand what he says. Job knew well enough what his friends would answer him; they would condemn him, and run him down. "But" (says he) "I would fain know what God would answer me; for I am sure his judgment is according to truth, which theirs is not. I cannot understand them; they talk so little to the purpose. But what he says I should understand and therefore be fully satisfied in."

      III. He comforts himself with the hope that God would deal favourably with him in this matter, Job 23:6; Job 23:7. Note, It is of great use to us, in every thing wherein we have to do with God, to keep up good thoughts of him. He believes, 1. That God would not overpower him, that he would not deal with him either by absolute sovereignty or in strict justice, not with a high hand, nor with a strong hand: Will he plead against me with his great power? No. Job's friends pleaded against him with all the power they had; but will God do so? No; his power is all just and holy, whatever men's is. Against those that are obstinate in their unbelief and impenitency God will plead with his great power; their destruction will come from the glory of his power. But with his own people, that love him and trust in him, he will deal in tender compassion. 2. That, on the contrary, he would empower him to plead his own cause before God: "He would put strength in me, to support me and bear me up, in maintaining my integrity." Note, The same power that is engaged against proud sinners is engaged for humble saints, who prevail with God by strength derived from him, as Jacob did, Hosea 12:3. See Psalms 68:35. 3. That the issue would certainly be comfortable, Job 23:7; Job 23:7. There, in the court of heaven, when the final sentence is to be given, the righteous might dispute with him and come off in his righteousness. Now, even the upright are often chastened of the Lord, and they cannot dispute against it; integrity itself is no fence either against calamity or calumny; but in that day they shall not be condemned with the world, though God may afflict by prerogative. Then you shall discern between the righteous and the wicked (Malachi 3:18), so vast will be the difference between them in their everlasting state; whereas now we can scarcely distinguish them, so little is the difference between them as to their outward condition, for all things come alike to all. Then, when the final doom is given, "I shall be delivered for ever from my Judge," that is, "I shall be saved from the unjust censures of my friends and from that divine sentence which is now so much a terror to me." Those that are delivered up to God as their owner and ruler shall be for ever delivered from him as their judge and avenger; and there is no flying from his justice but by flying to his mercy.