His suffering, his miserable form (זאת), is of such a kind that the upright are astonished (שׁמם, to become desolate, silent), and the guiltless (like himself and other innocent sufferers) become excited (here with vexation as in Psa 37:1, as in Job 31:29 with joy) over the godless (who is none the less prosperous); but the righteous holds firm (without allowing himself to be disconcerted by this anomalous condition of things, though impenetrably mysterious) on his way (the way of good to which he has pledged himself), and the pure of hands (וּטהר־ as Pro 22:11, according to another mode of writing וּטהר־ with Chateph-Kametz under the ט and Gaja under the ו; comp. Isa 54:9, where the form of writing וּמגּער־ umiggoor is well authorized) increases (יוסיף, of inward increase, as Ecc 1:18) in strength (אמץ only here in the book of Job); i.e., far from allowing suffering to draw him from God to the side of the godless, he gathers strength thereby only still more perseveringly to pursue righteousness of life and purity of conduct, since suffering, especially in connection with such experiences as Job now has with the three friends, drives him to God and makes his communion with Him closer and firmer. These words of Job (if we may be allowed the figure) are like a rocket which shoots above the tragic darkness of the book, lighting it up suddenly, although only for a short time. The confession which breaks through in lyric form in Ps 73 here finds expression of a more brief, sententious kind. The point of Eliphaz' reproach (Job 15:4), that Job makes void the fear of God, and depreciates communion with God, is destroyed by this confession, and the assurance of Satan (Job 2:5) is confronted by a fact of experience, which, if it should also become manifest in the case of Job, puts to shame and makes void the hope of the evil spirit.
Verses 10-12
Job 17:10-12 10 But only come again all of you!
I shall not find a wise man among you. -
