Job 23:3

Job 23:3 Oh that I knew where I might find him! [that] I might come [even] to his seat!

Ver. 3. Oh that I knew where I might find him!] That is, God, so oft in his mind and mouth, that his acquaintance might easily know whom he meant. Aph-Hu, even he, 2Ki 2:4, as held by some to be one of God’s attributes (Weems). And Mα τον, without mention of Dια, was an ordinary oath in Plato’s mouth, as Suidas recordeth.

That I might come even to his seat!] His tribunal prepared for him. Venirem usque ad stationem eius (Mercer). Great is the confidence of a good conscience. See Gen 20:5 1Pe 3:21. But yet haec certe omnia audacius dicuntur a misero homuncione, this was too bold a speech for a mortal creature, as God himself (who gave him his wish) will afterwards tell him, Job 38:2; Job 40:2, and contrary to that which he had before resolved on, Job 9:3. See the like failing in David, Psa 39:1; Psa 39:3 2Sa 6:8-9. In these examples of so good men we may see how natural it is to us in affliction to rise up against God, as the horse that casteth his rider, and riseth up against him. Hoc a pietate alienum est, quod adversus Deum praefractius, et contumeliosius loquatur quam humilitas fidei ferat (Brent.). This the poets shadowed out in their fiction of the giants conspiring to pull Jove out of heaven. That which may be said in favour of Job herein, is, 1. That Job 23:6, he professeth to plead with God in God’s strength. 2. That being accused by his friends of such foul offences, he had no other way of clearing himself than by appealing unto God whose most just judgment he acknowledged. 3. That he dared not have spoken thus boldly, but in confidence of his mercy. 4. That he would have his controversy with his friends (and not his whole life) to be exactly examined and judged by God.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job 23:3-5. O that I knew where I might find him! — Namely, God, as his friends well knew. Thou advisest me to acquaint myself with him, I desire nothing so much as his acquaintance and presence; but, alas! he hides his face from me, that I cannot see or come near him. That I might come even to his seat — To his throne or judgment-seat, to plead my cause before him. I would order my cause — Declare in order the things which concern my cause, would set it in a true light, and show the justice of it, and that before him, who searches my heart. And fill my mouth with arguments — To prove my sincerity and innocence toward him, and consequently, that my friends accuse me falsely. I would know what he would say to me — If he should discover to me any secret sins, for which he contendeth with me, I would humble myself before him, and accept of the punishment of mine iniquity.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The same wish as in Job 13:3 (compare Heb 10:19-22).

Seat--The idea in the Hebrew is a well-prepared throne (Psa 9:7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. O that I knew where I might find him!] This and the following verse may be read thus: "Who will give me the knowledge of God, that I may find him out? I would come to his establishment; (the place or way in which he has promised to communicate himself;) I would exhibit, in detail, my judgment (the cause I wish to be tried) before his face; and my mouth would I fill with convincing or decisive arguments;" arguments drawn from his common method of saving sinners, which I should prove applied fully to my case. Hence the confidence with which he speaks, Job 23:6.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) Oh that I knew where I might find him.—The piteous complaint of a man who feels that God is with him for chastisement, but not for healing.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. his seat] i. e. His judgment-seat, or tribunal.

3–7. Job ardently desires that he could come to God’s judgment-seat to plead his cause before Him; and that God would give heed to him and answer him. Then assuredly his innocence would be established.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I would order my cause before him,.... Either, as a praying person, direct his prayer to him, and set it in order before him, see Psa 5:3; or else as pleading in his own defence, and in justification of himself; not of his person before God, setting his works of righteousness in order before him, and pleading his justification on the foot of them; for, by these no flesh living can be justified before God; but of his cause, for, as a man may vindicate his cause before men, and clear himself from aspersions cast upon him, as Samuel did, Sa1 12:5; so he may before God, with respect to the charges he is falsely loaded with, and may appeal to him for justice, and desire he would stir up himself, and awake to his judgment, even to his cause, and plead it against those that strive with him, as David did, Psa 35:1;

and fill my mouth with arguments; either in prayer, as a good man may; not with such as are taken from his goodness and righteousness, but from the person, office, grace, blood, righteousness, and sacrifice of Christ, and from the declarations of God's grace, and the promises of his word; or else as in a court of judicature, bringing forth his strong reasons, and giving proofs of his innocence, such as would be demonstrative, even convincing to all that should hear, and be not only proofs for him, and in his favour, but reproofs also, as the word (c) signifies, to those that contended with him.

(c) "increpationibus", V. L. and so Montanus, Beza, Mercerus, Drusius, Schultens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Oh that I knew where I might find him! - Where I might find “God.” He had often expressed a wish to bring his cause directly before God, and to be permitted to plead his cause there; see Job 13:3, note; Job 13:20, notes. But this he had not yet been able to do. The argument had been with his three friends, and he saw that there was no use in attempting further to convince them. If he could get the cause before God, and be allowed go plead it there, he felt assured that justice would be done him. But he had not been able to do this. God had not come forth in any visible and public manner as he wished, so that the cause could be fairly tried before such a tribunal, and he was in darkness. The “language” used here will express the condition of a pious man in the times of spiritual darkness. Hc cannot find God. He has no near access as he once had to him. In such a state he anxiously seeks to find God, but he cannot. There is no light and no comfort to his soul. This language may further describe the state of one who is conscious of uprightness, and who is exposed to the suspicion or the unkind remarks of the world. His character is attacked; his motives are impugned; his designs are suspected, and no one is disposed to do him justice. In such a state, he feels that “God” alone will do him justice. “He” knows the sincerity of his heart, and he can safely commit his cause to him. It is always the privilege of the calumniated and the slandered to make an appeal to the divine tribunal, and to feel that whatever injustice our fellow-men may be disposed to do us, there is One who will never do a wrong.

That I might come even to his seat - To his throne, or tribunal. Job wished to carry the cause directly before him. Probably he desired some manifestation of God - such as he was afterward favored with - when God would declare his judgment on the whole matter of the controversy.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Where I might find him, to wit, God, as his friends well knew, and the thing itself showeth. Thou biddest me acquaint myself with him, Job 22:21. I desire nothing more than his acquaintance and presence; but, alas, he hides his face from me that I cannot see him, nor come near him.

To his seat, i.e. to his throne or judgment-seat, to plead my cause before him, as it here follows, Job 22:4, not upon terms of strict justice, but upon those terms of grace and mercy upon which God is pleased to deal with his sinful creatures: see before, Job 9:34,35; 16:21; 17:3. And this my confidence may be some evidence that I am not such a gross hypocrite as you imagine me to be.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Seat — Tekounah. Its root signifies to prepare. The Scriptures represent God as seated when administering judgment. The seat or throne where God hearkens to man is one specially prepared, and is, therefore, a throne of grace. From the false verdict of his friends Job again makes his appeal to God. The Divine Being, who might easily hear his plea and adjudicate his cause, withdraws himself. For reasons known only to God, Job, like his Saviour, is left to drink the cup alone.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Oh that I knew where I might find him! This is the cry of the desolate human soul, feeling its need of God, and yet not knowing how to approach him. God seems to be very far removed from us. He is in heaven, and we are on earth; nay, he is in the highest heaven, or outside it, walking on its circumference. (Job_22:14) How are we to approach near to him, so near as to be sure that he can hear us? How are we to "find" him? So, in all ages, has the human heart gone out to God, aspiring towards him, seeking after him, but, for the most part, baffled and disappointed. Job, like most other men in the olden times, though he has faith in God, though he serves him and prays to him, has yet the feeling that he is remote, distant, well-nigh inaccessible. It needed revelation to let man know that God is not far off, but very near to each one of us; that "in him we live, and move, and have our being". (Act_17:28) That I might come even to his seat! Job"s idea of bridging the distance between himself and God is that he should rise to the region where God is, not that God should condescend to come down to him. He wishes to "come to God"s seat to that awful throne in the heaven of heavens, where God sitteth, surrounded by his hosts of angels, dealing out justice and judgment to mortal men. (comp. Psa_9:4, 7 11:4 45:6 Isa_6:1)

A great question answered.

I THE RECORDED QUESTION. "Oh that I knew where I might find him!

1. Necessary; since man does not naturally understand either where or how to find God. (Rom_1:28 1Co_1:21 Eph_4:18)

2. Important; since only in the finding and knowing God lies the secret of true happiness (Job_22:21) and the pathway to eternal life. (Joh_17:3)

3. Personal; since no man can find God for his neighbour, but every individual for himself alone. (Ecc_11:9 Rom_2:6 Gal_6:5)

4. Urgent; since the present is the only moment a soul can count upon for putting such a question. (Pro_27:1 2Co_6:2)

II THE UNWRITTEN ANSWER. God is to be found:

1. In the Person of Jesus Christ, (2Co_5:19) as opposed to the temple of nature, which may speak of God, (Psa_19:1 Rom_1:20) but does not unveil his presence like the Incarnation.

2. In the shrine of the human spirit, (Joh_4:23, Joh_4:24) as opposed to definite localities. For the truly spiritual worshipper every spot of ground on which he stands is consecrated.

3. In the contrite heart, (Isa_57:15) as opposed to the soul of the unbeliever.

Learn:

1. The necessity of earnestness in seeking God.

2. The certainty of finding God, if sought in faith.

HOMILIES BY R. GREEN Vers. 3-13. The true support under deferred judgment.

In the bitterness of his complaint and the heaviness of his stroke, Job makes known his desire to appeal directly to God. In the impossibility of this his faith is more and more severely tested; but he reposes in an assurance that the Divine eye is upon him, and he is confident of a just and even merciful sentence. So does conscious integrity uphold the tried and suffering believer, over whom for the present the shadows of suspicion gather, although the sufferer is tried by deferred judgment.

I THE DEMAND FOR A PATIENT HEARING. Only the consciously upright would desire to plead with his judge. The self-accused tries to hide from the keen eye of detection and exposure; but he who knows himself to be unjustly accused may well desire to appear before a righteous tribunal. It is a high testimony to Job"s character that he makes demand to be tried by One who cannot err (vers. 3-7). But his longing is not allayed. A further test is applied to his character. For the present, at least, judgment is denied him.

II JUDGMENT WITHHELD, A FURTHER TRIAL. To the unjustly condemned no severer testing could be given than the withholding of the desired judgment. Job"s hope is in God; but God is hidden. If he attempts to "go forward," behold "he is not there." If "backward," he "cannot perceive him." Turning to the right hand or to the left, it is the same. God, his Friend, is hidden. His only refuge is closed. How severely is faith tried and patience put to the proof by the hiding of God! The struggle is a spiritual one. The soul is cast upon the unseen. It is thrown back upon its integrity and upon its power to wait. It is the supreme test of faith. It precedes the dawn of the day of vindication, of judgment and deliverance. It is a further weight upon the already tried heart of the patriarch. To an afflicted spirit is added a suffering body, and for the present the cruel accusations of would-be friends, who mistake the discipline of God for his judgment against sin.

III IT IS HERE THAT JOB"S FAITH IN THE DIVINE JUSTICE SHINES OUT WITH CLEARNESS. He knows God would not take advantage of his "great power" to plead that against him or to crush him with it. Nay, rather he would "put strength" in the poor suppliant. He would compassionate the oppressed, and concede to him. So Job comforts himself in the quiet repose upon the justice of the Divine decisions. The fruits of early obedience and faith are now gathered. He who sows in his own heart the seeds of Divine truth in earlier days, prepares for himself a harvest of consolation in the days of trial and adversity. Job is proving the blessedness of the man whose ways please the Lord.

IV ALL THIS IS BASED UPON JOB"S CONSCIOUSNESS OF PERSONAL INTEGRITY. With confidence he rebuts the accusations of his accusing friends. He rejoices in the assurance of the Divine cognizance of his doings: "He knoweth the way that I take." Happy the man who can appeal with confidence to the searching of the Divine eye! Job may have had cause sufficient to be abased before God, but he is conscious of innocence of the charges preferred by his friends. Thus is falsely accused innocence sustained when its judgment is deferred. And Job appears a bright example of the comfort derived in affliction from faith in God and consciousness of untarnished integrity. R.G.

The search for God.

I ITS SOURCE. Job is prompted to seek God by his terrible troubles. The false accusations make him the more anxious to find the just Judge, who can clear up the dreadful misunderstandings and vindicate his injured cause. Thus the innocent man in trouble needs God. Still more does the guilty man; for no one can deliver from sin but he against whom one has sinned. Although it is most evident that many who thus need God are not actively seeking for him, yet, even if held back by fear or distracted by worldliness, all men have somewhere in the depths of their hearts the instinct of hunger for God. We need God, and we can have no rest till we find him.

II ITS HOPE. Job believes that, if only he can find God and come to his seat, justice will be done, and right will be apparent; for Job is only thinking of vindication. No doubt that result will follow. But others also enter into the great human hope for God. If he were only to vindicate the righteous, the great multitude of men could hope for little from him. But the great Judge who does this is the compassionate Father, who has pity on his children"s needs apart from their deserts. Thus the hope turns to the mercy of God for deliverance and blessing. Still, it is not wise to separate these two forms of the hope. God can only bless by leading us to righteousness; and it is really for our good that he is just. We need God not only that he may judge the righteous cause, but also that he may make the sinner righteous.

III ITS DIFFICULTY. Job expresses a deep, heartfelt desire with great anxiety. He has not yet found God. Others have been in the same condition longing for God, yet finding him not. Where is the difficulty?

1. God is a Spirit. If we try to find God by earthly means we must fail. He is not hidden among the mountains or above the clouds. He is simply invisible by nature. We must look for him in spiritual ways.

2. We are sinful. Nothing so blinds us to God as sin. This first of all banishes us to a great distance from God, and then makes darkness about our way back.

3. Life is often perplexing and sorrowful. Job had lost the vision of God in his sorrow, rather than through sin. So had Christ on the cross when he cried, "My God, my God, why hast thou forsaken me?" Great grief seems to blot out the heavens and leave us in desolation.

IV ITS REWARD. Job did find God at last. (Job_42:5) God has promised that they who seek him earnestly shall find him, (Pro_8:17) and Christ that if men seek they shall find. (Mat_7:7)

1. God reveals himself to faith. We believe in order that we may see, trust in order that we may know. This is true of all knowledge of persons.

2. God is seen in Christ. Philip expressed the soul"s desire for God when he said, "Lord, show us the Father, and it sufficeth us;" and then Christ declared where the revelation of God was to be seen: "He that hath seen me hath seen the Father". (Joh_14:8, Joh_14:9)

3. The full vision of God is dependent on purity of heart. Some know]edge of God can be had without this; but we cannot see him as he is till we are like him. W.F.A. (Mat_5:8)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

O - I desire nothing more than his acquaintance and presence; but alas, he hides his face from me. Seat - To his throne or judgment-seat to plead my cause before him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Connecting Statement:

Job continues speaking.

Oh, that I knew where ... Oh, that I might come

These two lines mean the same thing and emphasize Job's desire to meet with God. (See: Parallelism)

I might find him

"I might find God"

lay my case ... fill my mouth

These two lines mean the same thing and emphasize Job's desire to explain his situation to God. (See: Parallelism)

fill my mouth with arguments

Here "fill my mouth" refers to speaking. AT: "I would speak all of my arguments" (See: Metonymy)

I would learn the words ... would understand

These two lines mean basically the same thing and emphasize Job's desire to hear God's answer. (See: Parallelism)

the words with which he would answer me

"the answer that he would give me"

translationWords

word

understand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and I would find Him My Judge.

the place prepared for Him The place prepared for His throne.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.