Job 10:6
That you enquire after my iniquity, and search after my sin?
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Job 10:6-7. That thou inquirest, &c., and searchest after my sin — Keeping me so long upon the rack, to compel me to accuse myself. Thou knowest I am not wicked — That is a hypocrite, or an ungodly man, as my friends account me. There is none that can deliver, &c. — Thou art the supreme ruler of the world; therefore I must wait thy time, and throw myself on thy mercy, in submission to thy sovereign will. “It would be injurious to the character of Job,” says Mr. Peters, “should we interpret in a severe and rigorous sense, as it is certain his friends too often did, his frequent protestations of his innocence, and his bold appeals to the supreme Judge to prove and try him; for where he is thus strenuous in asserting his integrity, it is only in opposition to the notion which those mistaken friends had entertained of him, namely, that he had been guilty of some gross sins, which he had the art to hide from the world, but that he was in reality a wicked man, and a hypocrite in his behaviour. This is what Job utterly denies and disclaims, though he nowhere arrogates to himself perfect innocence or freedom from sin.” 10:1-7 Job, being weary of his life, resolves to complain, but he will not charge God with unrighteousness. Here is a prayer that he might be delivered from the sting of his afflictions, which is sin. When God afflicts us, he contends with us; when he contends with us, there is always a reason; and it is desirable to know the reason, that we may repent of and forsake the sin for which God has a controversy with us. But when, like Job, we speak in the bitterness of our souls, we increase guilt and vexation. Let us harbour no hard thoughts of God; we shall hereafter see there was no cause for them. Job is sure that God does not discover things, nor judge of them, as men do; therefore he thinks it strange that God continues him under affliction, as if he must take time to inquire into his sin.That thou inquirest after mine iniquity - Art thou governed by hu man passions and prejudices, that thou dost thus seem to search out every little obliquity and error? Job here evidently refers to the conduct of man in strictly marking faults, and in being unwilling to forgive; and he asks whether it is possible that God could be governed by such feelings as these. 4-6. Dost Thou see as feebly as man? that is, with the same uncharitable eye, as, for instance, Job's friends? Is Thy time as short? Impossible! Yet one might think, from the rapid succession of Thy strokes, that Thou hadst no time to spare in overwhelming me. Keeping me so long as it were upon the rack to compel me to accuse myself, as men sometimes do. That thou enquirest after mine iniquity, and searchest after my sin? Narrowly examined every action of his life, to find something amiss in them; and took notice of every weakness and infirmity, and aggravated it, to make it appear as sinful as it could be, and watched every halting and failing, that he might have something against him as a reason why he afflicted him; dealing with him as if there was no Messiah, no Mediator, Redeemer, and Saviour, provided, appointed, and promised; and as if there was no forgiveness of sin, through him, for him: sin pardoned for his sake is covered, that when it is sought for it shall not be found; so that when it is not pardoned, or not thought to be so, it lies open, and upon inquiry to be found, charged, and punished for; see Job 7:21; this search and inquiry seems to have been made by afflictions; at least Job imagined that the design of God in them was to put him upon the rack, and bring him to a confession of sin, find in this way find an occasion against him: now such a method as this, Job thought, was unbecoming the greatness, majesty, and perfections of God; and was quite needless, since his eyes were not human nor shortsighted, that obliged him to pore and pry into things, but were omniscient, and could see at once whether there was any evil way in him or not; nor was he as men, short lived, which obliged him to make use of his time while he had it, to get an advantage of another; and besides, such a method of acting seemed to him very extraordinary, when he full well knew he was an innocent person, as follows. That thou enquirest after mine iniquity, and searchest after my sin?
Verse 6. - That thou inquirest after mine iniquity, and searchest after my sin. It seems to Job that God must have been "extreme to mark what he has done amiss" (Psalm 130:3), must have searched into every corner of Ms life, and hunted out all his sins and shortcomings, to have been able to bring together against him a total commensurate or even approximately commensurate, with the punishment wherewith he has visited him. 34 Let Him take away His rod from me,

And let His terrors not stupify me.

35 Then I would speak and not fear Him,

For not thus do I stand with myself.

The two Optatives, Job 9:34., as is frequently the case with the Imper., are followed by the Cohortative as the conclusion (אדבּרה, therefore will I speak; whereas ואדברה might be equivalent to, in order that I may speak) of a conditional antecedent clause. שׁבט is here the rod with which God smites Job; comp. Job 13:21. If God would only remove his pain from him for a brief space, so that he might recover himself for self-defence, and if He would not stifle his words as they come freely forth from his lips by confronting him with His overwhelming majesty, then he would fearlessly express himself; for "not thus am I in myself," i.e., I am not conscious of such a moral condition as compels me to remain dumb before Him. However, we must inquire whether, according to the context, this special reference and shade of meaning is to be given to לא־כן. There is a use of כן equals nothing, when accompanied by a gesture expressive of contemptuous rejection, Numbers 13:33 (כמו־כן, Isaiah 51:6, as nothing);

(Note: In both these passages (to which Bttcher adds Psalm 127:2, "so equals without anything further"), כּן has been considered to be the sing. of כּנּים, gnats; but this sing. is an error, as בּיץ, formerly considered to be the sing. of בּיצים. The respective sing. are כּנּה, בּיצה.)

and a use of לא־כן equals not only so equals not so small, so useless, 2 Samuel 23:5, accompanied by a gesture expressive of the denial of such contempt, according to which the present passage may probably be explained: I am in myself, i.e., according to the testimony of my conscience, not so, i.e., not so morally worthless and devoid of right.

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