Job 13

Lo, mine eye hath seen all [this],.... Or "all those things" {h} he had been discoursing of, concerning the wisdom and power of God, and his friends also; some of these he had seen instances of, he had been an eyewitness of them, and could give an ocular testimony to them; and others he had discerned with the eyes of his understanding, being opened and enlightened, and had a clear and distinct view of them, so that he had seen and knew as much of these things as any of them had. Some {i} interpret it "all" other things, pertaining to the same subject; by what he had said, it might be concluded he knew more; this was but a sample or specimen of his knowledge, which, when observed, it might be perceived what an understanding he had in such divine things: the words are indeed absolute, "my eye hath seen all things" {k}, which must not be taken in the largest and comprehensive sense of all things to be seen, heard, and understood; for though Job's knowledge was very great, yet it did not take so great a compass as this; many things in nature his eye had not seen, others in providence he could not discern, and but a small portion of God, of his nature, perfections, ways, and works, was known by him, as he himself confesses elsewhere, Job 26:14; this therefore must be limited and restrained to the subject matter in hand, and to what he and his friends had been treating of:

mine ear hath heard; some things he had knowledge of by the report of others, from his forefathers, his ancestors, men of capacity and probity, that could be credited, and safely depended on, and even some things by revelation from God; for if Eliphaz his friend had an heavenly vision, and a divine revelation, which his ear received a little of, why may it not be thought that Job also was sometimes favoured with visions and revelations from God, whereby he became more intimately acquainted with divine and spiritual things?

and understood it; that is, what he had seen and heard; some things may be seen, and yet not known what they are; and other things may be heard, and not understood; but Job had an understanding of what he had seen with his own eyes, or had received by revelation, human or divine: and all this is introduced with a "lo" or "behold"; not as a note of admiration at his knowledge, though the things known by him were wonderful, but as a note of attention to them, and to his remark on them, and as expressive of the certainty of his sight, hearing, and understanding of these things.

{h} כל אלה "omnia haec", V. L. Tigurine version, Beza, Michaelis; so Vatablus, Mercerus, Piscator, Codurcus. {i} "Alia omnia", Schmidt. {k} "Omnia", Pagninus, Montanus, Junius & Tremellius, Bolducius, Cocceius, Schultens.

Chapter 13 Job here comes to make application of what he had said in the foregoing chapter; and now we have him not in so good a temper as he was in then: for, I. He is very bold with his friends, comparing himself with them, notwithstanding the mortifications he was under (v. 1, 2). Condemning them for their falsehood, their forwardness to judge, their partiality and deceitfulness under colour of pleading God’s cause (v. 4-8), and threatening them with the judgments of God for their so doing (v. 9–12), desiring them to be silent (v. 5, 13, 17), and turning from them to God (v. 3). II. He is very bold with his God. 1. In some expressions his faith is very bold, yet that is not more bold than welcome (v. 15, 16, 18) But, 2. In other expressions his passion is rather too bold in expostulations with God concerning the deplorable condition he was in (v. 14, 19, etc.), complaining of the confusion he was in (v. 20–22), and the loss he was at to find out the sin that provoked God thus to afflict him, and in short of the rigour of God’s proceedings against him (v. 23–28).Verses 1-12 Job here warmly expresses his resentment of the unkindness of his friends.I. He comes up with them as one that understood the matter in dispute as well as they, and did not need to be taught by them, v. 1, 2. They compelled him, as the Corinthians did Paul, to commend himself and his own knowledge, yet not in a way of self-applause, but of self-justification. All he had before said his eye had seen confirmed by many instances, and his ear had heard seconded by many authorities, and he well understood it and what use to make of it. Happy are those who not only see and hear, but understand, the greatness, glory, and sovereignty of God. This, he thought, would justify what he had said before (ch. 12:3), which he repeats here (v. 2): "What you know, the same do I know also, so that I need not come to you to be taught; I am not inferior unto you in wisdom." Note, Those who enter into disputation enter into temptation to magnify themselves and vilify their brethren more than is fit, and therefore ought to watch and pray against the workings of pride.II. He turns from them to God (v. 3): Surely I would speak to the Almighty; as if he had said, "I can promise myself no satisfaction in talking to you. O that I might have liberty to reason with God! He would not be so hard upon me as you are." The prince himself will perhaps give audience to a poor petitioner with more mildness, patience, and condescension, than the servants will. Job would rather argue with God himself than with his friends. See here, 1. What confidence those have towards God whose hearts condemn them not of reigning hypocrisy: they can, with humble boldness, appear before him and appeal to him. 2. What comfort those have in God whose neighbours unjustly condemn them: if they may not speak to them with any hopes of a fair hearing, yet they may speak to the Almighty; they have easy access to him and shall find acceptance with him.III. He condemns them for their unjust and uncharitable treatment of him, v. 4. 1. They falsely accused him, and that was unjust: You are forgers of lies.