You shall make your prayer to him, and he shall hear you, and you shall pay your vows.
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EXPOSITORY (ENGLISH BIBLE)Job 22:27. Thou shalt make thy prayer unto him — Hebrew, תעתיר אליו, tagnter eelaiv, thou shalt pray earnestly and importunately, or, thou shalt multiply thy prayer. Under all thy burdens, in all thy wants, cares, and fears, thou shalt apply to heaven for wisdom, strength, and comfort. Thou shalt pay thy vows — Thou shalt obtain those blessings for which thou didst make vows to God, and therefore, according to thy obligation, shalt pay thy vows to him.
pay thy vows—which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.Hear thee, i.e. answer thy prayers, and not disregard them, and hide himself from thee, as now he doth.
Thou shalt pay thy vows, i.e. thou shalt obtain those blessings for which thou didst make vows to God, and therefore, according to thy obligation, shalt pay thy vows to him. The antecedent is here supposed and understood out of the consequent.
and he shall hear thee; as he does hear those that pray to him in the name of Christ, in the exercise of faith, and in the sincerity and uprightness of their hearts; and answers their requests, fulfils their desires, and gives them what they ask of him; for he is a God hearing prayer, and sooner or later, in his own time and way, grants the petitions of his people:
and thou shalt pay thy vows; the sacrifices of praise and thanksgiving which he promised to offer up to God, should he grant him the desires of his heart; and these being granted, he would be laid under obligation to perform his promises; so that this also is to be considered as a benefit and blessing; for it does not so much regard the payment of vows, as it is designed to observe to him that he should have that done for him which would be a sufficient ground and reason for paying his vows, or making good what he promised in the time of his distress; since what he then requested, and was the condition of his vow, should now be granted; see Psalm 56:12.Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.
EXEGETICAL (ORIGINAL LANGUAGES)27. pay thy vows] In making requests in prayer it was customary to make a vow to sacrifice or offer unto the Lord if the prayer was granted. Job shall have cause to fulfil his vows, his prayers being heard.Verse 27. - Thou shalt make thy prayer unto him, and he shall hear thee. Now Job prays, but is not heard; he asks for death, but it does not come; he begs for a respite from suffering, but it is refused him; he beseeches God to enter into argument with him (Job 9:32-34; Job 10:2), but God vouchsafes no answer. Let him follow Eliphaz's advice, "return to the Almighty" (ver. 23), humble himself in the dust, repent and "put away his iniquity" (ver. 23), and then, Eliphaz promises him, all shall be changed - God will become gracious to him, will listen to him, and grant his requests, will remove his heavy hand, and crown him with mercy and loving-kindness. Then, he adds, thou shalt pay thy vows. Thou shalt have wealth enough, and strength enough, to pay any vows that thou hast made, which now in thy afflicted state thou canst not do. Vows are part of natural religion, and were widely prevalent over all the East in ancient times. The performance of vows, which was strictly enjoined in the Mosaic Law (Deuteronomy 23:21), must at all times have been felt as obligatory by the natural conscience.
Thereby good will come unto thee.
22 Receive now teaching from His mouth,
And place His utterances in thy heart.
23 If thou returnest to the Almighty, thou shalt be built up again;
If thou puttest away iniquity far from thy tents.
24 And lay by in the dust the gold ore,
And under the pebbles of the brooks the gold of Ophir.
25 So shall the Almighty be to thee gold ore in abundance,
And silver to thee of the brightest lustre.
The relationship of the verbs סכן, שׁכן, and Arab. sakana, has been already discussed on Job 22:2 : the Hiph. signifies to be on friendly terms with any one; to enter into, or to stand in, an intimate relationship to any one (Psalm 139:3); then also (as the Greek φιλεῖν) to get accustomed to, to be used to (Numbers 22:30). The second imper. is consecutive, as e.g., Proverbs 3:4 : and have as the result of it peace (Arab. fa'âslam) equals so shalt thou have peace, Ges. 130, 2. In Job 22:21 the first thing to be done is to clear up the form תּבואתך or (according to another reading which is likewise well attested) תּבואתך. Olshausen (in Hirz. and in his Gramm.) and Rdiger (in Thes. p. 11, suppl.) explain this form the same as the other forms which come under consideration in connection with it, viz., תּבואתה (veniat), Deuteronomy 33:16, and ותּבאתי, Keri ותּבאת (et venisses, addressed to Abigail), 1 Samuel 25:34, as errors in writing; whereas Ew., 191, c, sees in תּבואתך the erroneous form תּבואה equals תּבוא with a superfluous feminine termination, in תּבואתה an extension of the double feminine by the unaccented ah of intention, and in תּבאתי a transfer of the inflexion of the perf. to the fut. Confining ourselves to the form which occurs here, we refer to what was said above: תבואתך is not a forma mixta from תּבואך and בּאתך, but the mistaken double feminine תּבואה with suff., the ah of which, although the tone is on the penult., is not He voluntativum, as Isaiah 5:19, but He femin. The exception of such double feminines is made as certain in Hebrew by the regular form נגלתה ( equals נגלת with a second feminine termination), and by examples like Proverbs 1:20; Ezekiel 23:20, and also Joshua 6:17; 2 Samuel 1:26; Amos 4:3 (comp. even Olsh. in his Gramm. S. 449), as the double plural and its further formation by a feminine termination in Arabic. It is therefore unnecessary, with Olsh. and Rd., after the precedent of the ancient versions, to read תּבוּאתך (which is found in 19 Codd. in de Rossi): proventus tuus bonus erit. The suff. in בּהם, as Isaiah 64:4; Ezekiel 23:18, comp. עליהם, Isaiah 38:16, is intended as neuter, as the fem. is used elsewhere (e.g., Isaiah 38:16, בּהן): by it, i.e., by such conduct, good (prosperity) shall come to thee, and indeed, as the בוא construed with the acc. implies, in a sudden change of thy previous lot, coming about without any further effort on thy part. In the certainty that it is God's word which he presents to his friend (the very certainty which Eliphaz also expresses elsewhere, e.g., Job 15:11), he further admonishes him (Job 22:22) to receive instruction from God's mouth (מפּיו as Proverbs 2:6), and to allow His (God's) utterances a place in his heart, not to let them die away without effect, but to imprint them deeply on his mind.
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