Job 6
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Job 6
Job Answers: My Grief Is Heavier Than the Sand
2Oh that my grief were throughly weighed, and my calamity laid in the balances together!
Jamieson-Fausset-Brown
CHAPTER 6
FIRST SERIES CONTINUED.
Job 6:1-30. Reply of Job to Eliphaz.
2. throughly weighed--Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.
CHAPTER 6
FIRST SERIES CONTINUED.
Job 6:1-30. Reply of Job to Eliphaz.
2. throughly weighed--Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.
3For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
Jamieson-Fausset-Brown
3. the sand--(Pr 27:3).
are swallowed up--See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [Umbreit, Gesenius, Rosenmuller]. "Therefore were my words so rash."
3. the sand--(Pr 27:3).
are swallowed up--See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [Umbreit, Gesenius, Rosenmuller]. "Therefore were my words so rash."
The Pulpit Commentary
For now it would be heavier than the sand of the sea (comp. Pro_27:3, "A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both;" see also Ecclesiasticus 22:15). Therefore my words are swallowed up; rather, as in the Revised Version, therefore have my words been rash. Job here excuses without justifying himself. The excessive character of his sufferings has, he declares, forced him to utter rash and violent words, as these wherein he cursed his day and wished that he had never been born (Job_3:1, Job_3:3-11). Some allowance ought to be made for rash speech uttered under such circumstances.
For now it would be heavier than the sand of the sea (comp. Pro_27:3, "A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both;" see also Ecclesiasticus 22:15). Therefore my words are swallowed up; rather, as in the Revised Version, therefore have my words been rash. Job here excuses without justifying himself. The excessive character of his sufferings has, he declares, forced him to utter rash and violent words, as these wherein he cursed his day and wished that he had never been born (Job_3:1, Job_3:3-11). Some allowance ought to be made for rash speech uttered under such circumstances.
4For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
Jamieson-Fausset-Brown
4. arrows ... within me--have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows (Psa 38:2, 3). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--("spirit"; as contrasted with mere surface flesh wounds) of Job's body.
set themselves in array--a military image (Jud 20:33). All the terrors which the divine wrath can muster are set in array against me (Is 42:13).
4. arrows ... within me--have pierced me. A poetic image representing the avenging Almighty armed with bow and arrows (Psa 38:2, 3). Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--("spirit"; as contrasted with mere surface flesh wounds) of Job's body.
set themselves in array--a military image (Jud 20:33). All the terrors which the divine wrath can muster are set in array against me (Is 42:13).
The Pulpit Commentary
For the arrows of the Almighty are wlthin me (comp. Psa_38:2, "For thine arrows stick fast in me"). So Shakespeare speaks of "the slings and arrows of outrageous fortune" for calamities generally. The metaphor is a very common one (see Deu_32:23, Deu_32:42; Psa_7:13; Psa_21:12; Psa_45:5; Lam_3:13, Lam_3:14). The poison whereof. Poisoned arrows, such as are now employed by the savage tribes of Central Africa, were common in antiquity, though seldom used by civilized nations. Ovid declares that the Scythians of his time made use of them ('Tristia,' 1, 2). Drinketh up my spirit; rather, my spirit drinketh up. Job's spirit absorbs the poison that festers in his wounds, and therefore loses control over itself. This is his apology for his vehemence; he is well-nigh distraught. He adds, The terrors of God do set themselves in array against me. Besides actual pains and sufferings, he is assailed by fears. God's terrors, i.e. all the other evils that he has at his disposal, are drawn up against him, as it were, in battle array, and still further agitate and distract his soul. What further troubles may not God bring upon him?
For the arrows of the Almighty are wlthin me (comp. Psa_38:2, "For thine arrows stick fast in me"). So Shakespeare speaks of "the slings and arrows of outrageous fortune" for calamities generally. The metaphor is a very common one (see Deu_32:23, Deu_32:42; Psa_7:13; Psa_21:12; Psa_45:5; Lam_3:13, Lam_3:14). The poison whereof. Poisoned arrows, such as are now employed by the savage tribes of Central Africa, were common in antiquity, though seldom used by civilized nations. Ovid declares that the Scythians of his time made use of them ('Tristia,' 1, 2). Drinketh up my spirit; rather, my spirit drinketh up. Job's spirit absorbs the poison that festers in his wounds, and therefore loses control over itself. This is his apology for his vehemence; he is well-nigh distraught. He adds, The terrors of God do set themselves in array against me. Besides actual pains and sufferings, he is assailed by fears. God's terrors, i.e. all the other evils that he has at his disposal, are drawn up against him, as it were, in battle array, and still further agitate and distract his soul. What further troubles may not God bring upon him?
5Doth the wild ass bray when he hath grass? or loweth the ox over his fodder?
Jamieson-Fausset-Brown
5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of Job 6:7). But he should have remembered a rational being should evince a better spirit than the brute.
5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food. So, Job argues, if he complains, it is not without cause; namely, his pains, which are, as it were, disgusting food, which God feeds him with (end of Job 6:7). But he should have remembered a rational being should evince a better spirit than the brute.
The Pulpit Commentary
Doth the wild ass bray when he hath grass? literally, over grass; i.e. when he has grass under his feet, and has consequently no cause of complaint. Job means to say that his own complainings are as natural and instinctive as these of animals (On the species of wild asses known to Job, see the comment on Job_39:5.) Or loweth the ox over his fodder? The lowing of the ox, like the braying of the wild ass, is a complaint—a sign of distress and discomfort.
Doth the wild ass bray when he hath grass? literally, over grass; i.e. when he has grass under his feet, and has consequently no cause of complaint. Job means to say that his own complainings are as natural and instinctive as these of animals (On the species of wild asses known to Job, see the comment on Job_39:5.) Or loweth the ox over his fodder? The lowing of the ox, like the braying of the wild ass, is a complaint—a sign of distress and discomfort.
6Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
Jamieson-Fausset-Brown
6. unsavoury--tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable.
the white--literally, "spittle" (1Sa 21:13), which the white of an egg resembles.
6. unsavoury--tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable.
the white--literally, "spittle" (1Sa 21:13), which the white of an egg resembles.
The Pulpit Commentary
Can that which is unsavoury be eaten without salt? or, that which is insipid. Many critics suppose that in this and the following verse Job reproaches Eliphaz with the insipidity of his remarks, and declares that his soul refuses to touch such loathsome food. Others regard him as still speaking in his own defence, and justifying his expressions of disgust by the nauseous character of the food which had been put before him; i.e. of the treatment which he has received. Either explanation produces good sense; but perhaps the former is the more natural. Or is there any taste in the white of an egg? So our Revisers; and so Dillmann and Canon Cook. Professor Lee suggests "the whey of cheese" for "the white of an egg;" others, "the juice of purslaine." We have certainly no other evidence that eggs were eaten in primitive times.
Can that which is unsavoury be eaten without salt? or, that which is insipid. Many critics suppose that in this and the following verse Job reproaches Eliphaz with the insipidity of his remarks, and declares that his soul refuses to touch such loathsome food. Others regard him as still speaking in his own defence, and justifying his expressions of disgust by the nauseous character of the food which had been put before him; i.e. of the treatment which he has received. Either explanation produces good sense; but perhaps the former is the more natural. Or is there any taste in the white of an egg? So our Revisers; and so Dillmann and Canon Cook. Professor Lee suggests "the whey of cheese" for "the white of an egg;" others, "the juice of purslaine." We have certainly no other evidence that eggs were eaten in primitive times.
7The things that my soul refused to touch are as my sorrowful meat.
Jamieson-Fausset-Brown
7. To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [Umbreit]. (Psa 42:3; 80:5; 102:9). No wonder, then, I complain.
7. To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food." The natural taste abhors even to touch insipid food, and such forms my nourishment. For my sickness is like such nauseous food [Umbreit]. (Psa 42:3; 80:5; 102:9). No wonder, then, I complain.
The Pulpit Commentary
The things that my soul refuse to touch are as my sorrowful meat; rather, as in the Revised Version, my soul refuseth to touch them; they are as loathsome meat to me. The doubt remains whether Job is speaking of the arguments of Eliphaz, or of the series of afflictions which have befallen him. Either explanation is possible.
The things that my soul refuse to touch are as my sorrowful meat; rather, as in the Revised Version, my soul refuseth to touch them; they are as loathsome meat to me. The doubt remains whether Job is speaking of the arguments of Eliphaz, or of the series of afflictions which have befallen him. Either explanation is possible.
Job Longs for Death
8Oh that I might have my request; and that God would grant me the thing that I long for!
Jamieson-Fausset-Brown
8. To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.
8. To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.
The Pulpit Commentary
Oh that I might have my request! Here the second point is taken up. Eliphaz has threatened Job with death, representing it as the last and most terrible of punishments (Job_4:9, Job_4:20, Job_4:21; Job_5:2). Job's reply is that there is nothing he desires so much as death. His primary wish would have been never to have been born (Job_3:3-10); next to that, he would have desired an early death—the earlier the more acceptable (Job_3:11-19). As both these have been denied him, what he now desires, and earnestly asks for, is a speedy demise. It is not as yet clear what he thinks death to be, or whether he has any hope beyond the grave. Putting aside all such considerations, he here simply balances death against such a life as he now leads, and must expect to lead, since his disease is incurable, and decides in favour of death. It is not only his desire, but his "request" to God, that death may come to him quickly. And that God would grant me the thing that I long for; literally, my expectation' or wish. The idea of taking his own life does not seem to have occurred to Job, as it would to a Greek (Plato, 'Phaedo,' § 16) or a Roman (Pithy, 'Epist.,' 1.12). He is too genuine a child of nature, too simple and unsophisticated, for such a thought to occur, and, if it occurred, would be too religious to entertain it for a moment. Like Aristotle, he would feel the act to be cowardly (Aristotle, 'Eth. Nic.,' 5; sub fin.); and, like Plato (l.s.c.), he would view it as rebellion against the will of God.
Oh that I might have my request! Here the second point is taken up. Eliphaz has threatened Job with death, representing it as the last and most terrible of punishments (Job_4:9, Job_4:20, Job_4:21; Job_5:2). Job's reply is that there is nothing he desires so much as death. His primary wish would have been never to have been born (Job_3:3-10); next to that, he would have desired an early death—the earlier the more acceptable (Job_3:11-19). As both these have been denied him, what he now desires, and earnestly asks for, is a speedy demise. It is not as yet clear what he thinks death to be, or whether he has any hope beyond the grave. Putting aside all such considerations, he here simply balances death against such a life as he now leads, and must expect to lead, since his disease is incurable, and decides in favour of death. It is not only his desire, but his "request" to God, that death may come to him quickly. And that God would grant me the thing that I long for; literally, my expectation' or wish. The idea of taking his own life does not seem to have occurred to Job, as it would to a Greek (Plato, 'Phaedo,' § 16) or a Roman (Pithy, 'Epist.,' 1.12). He is too genuine a child of nature, too simple and unsophisticated, for such a thought to occur, and, if it occurred, would be too religious to entertain it for a moment. Like Aristotle, he would feel the act to be cowardly (Aristotle, 'Eth. Nic.,' 5; sub fin.); and, like Plato (l.s.c.), he would view it as rebellion against the will of God.
9Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
Jamieson-Fausset-Brown
9. destroy--literally, "grind" or "crush" (Is 3:15).
let loose his hand--God had put forth His hand only so far as to wound the surface of Job's flesh (Job 1:12; 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally.
cut me off--metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Is 38:12).
9. destroy--literally, "grind" or "crush" (Is 3:15).
let loose his hand--God had put forth His hand only so far as to wound the surface of Job's flesh (Job 1:12; 2:6); he wishes that hand to be let loose, so as to wound deeply and vitally.
cut me off--metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Is 38:12).
The Pulpit Commentary
Even that it would please God to destroy me; or, to crush me (Revised Version)—"to break me in pieces" (Lee). That he would let loose his hand; or, put forth his hand—stretch it out against me threateningly." And cut me off. "Cut me off bit by bit" (Lee); comp. Isa_38:12, where the same word is used of a weaver, who cuts the threads of his loom one by one, until the whole is liberated and comes away.
Even that it would please God to destroy me; or, to crush me (Revised Version)—"to break me in pieces" (Lee). That he would let loose his hand; or, put forth his hand—stretch it out against me threateningly." And cut me off. "Cut me off bit by bit" (Lee); comp. Isa_38:12, where the same word is used of a weaver, who cuts the threads of his loom one by one, until the whole is liberated and comes away.
10Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
Jamieson-Fausset-Brown
10. I would harden myself in sorrow--rather, "I would exult in the pain," if I knew that that pain would hasten my death [Gesenius]. Umbreit translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain."
concealed--I have not disowned, in word or deed, the commands of the Holy One (Psa 119:46; Ac 20:20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called "the Holy One," to imply man's reciprocal obligation to be holy, as He is holy (Le 19:2).
10. I would harden myself in sorrow--rather, "I would exult in the pain," if I knew that that pain would hasten my death [Gesenius]. Umbreit translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain."
concealed--I have not disowned, in word or deed, the commands of the Holy One (Psa 119:46; Ac 20:20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called "the Holy One," to imply man's reciprocal obligation to be holy, as He is holy (Le 19:2).
The Pulpit Commentary
Then should I yet have comfort. First, the comfort that the end was come, and that he would be spared further sufferings; and further, the still greater comfort that he had endured to the end, and not. denied nor renounced his trust in religion and in all the "words of the Holy One." Professor Lee sees here "the recognition of a future life, expressed in words as plain and obvious as possible". But to us it seems that, if the idea is present at all, it is covered up, latent; only so far implied as it may be said to be implied in all willingness to die, since it may be argued that even the most wretched life possible would be preferred by any man to no life at all, and so that when men are content to die they must be expecting, whether consciously or not, a life beyond the grave, and be sustained by that expectation. Yea, I would harden myself in sorrow: let him not spare; rather, yea, I would exult in anguish that did not spare. However great the pain that accompanied his death, Job would rejoice and exult in it, since by it his death was to be accomplished. For I have not concealed the words of the Holy One; rather, for I have not denied' or renounced. It would be a part of Job's satisfaction in dying that he had not let go his integrity. Rather he had held it fast, and not renounced or abandoned his trust in God and in religion. "The words of the Holy One are the commands of God, however made known to man" (Canon Cook).
Then should I yet have comfort. First, the comfort that the end was come, and that he would be spared further sufferings; and further, the still greater comfort that he had endured to the end, and not. denied nor renounced his trust in religion and in all the "words of the Holy One." Professor Lee sees here "the recognition of a future life, expressed in words as plain and obvious as possible". But to us it seems that, if the idea is present at all, it is covered up, latent; only so far implied as it may be said to be implied in all willingness to die, since it may be argued that even the most wretched life possible would be preferred by any man to no life at all, and so that when men are content to die they must be expecting, whether consciously or not, a life beyond the grave, and be sustained by that expectation. Yea, I would harden myself in sorrow: let him not spare; rather, yea, I would exult in anguish that did not spare. However great the pain that accompanied his death, Job would rejoice and exult in it, since by it his death was to be accomplished. For I have not concealed the words of the Holy One; rather, for I have not denied' or renounced. It would be a part of Job's satisfaction in dying that he had not let go his integrity. Rather he had held it fast, and not renounced or abandoned his trust in God and in religion. "The words of the Holy One are the commands of God, however made known to man" (Canon Cook).
11What is my strength, that I should hope? and what is mine end, that I should prolong my life?
Jamieson-Fausset-Brown
11. What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [Umbreit]. Umbreit and Rosenmuller not so well translate the last words "to be patient."
11. What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [Umbreit]. Umbreit and Rosenmuller not so well translate the last words "to be patient."
The Pulpit Commentary
What is my strength, that I should hope? Eliphaz had suggested that Job might recover and be restored to his former prosperity (Job_5:18-26). Job rejects this suggestion. His strength is brought too low; it is not conceivable that he should be restored, he cannot entertain any such hope. And what is mine end, that I should prolong my life? rather, that I should stretch out my spirit. Job cannot look forward to such an "end" as Eliphaz prophesies for him; therefore he cannot bring himself to wait on with patience.
What is my strength, that I should hope? Eliphaz had suggested that Job might recover and be restored to his former prosperity (Job_5:18-26). Job rejects this suggestion. His strength is brought too low; it is not conceivable that he should be restored, he cannot entertain any such hope. And what is mine end, that I should prolong my life? rather, that I should stretch out my spirit. Job cannot look forward to such an "end" as Eliphaz prophesies for him; therefore he cannot bring himself to wait on with patience.
12Is my strength the strength of stones? or is my flesh of brass?
Jamieson-Fausset-Brown
12. Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on Job 5:11).
12. Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on Job 5:11).
The Pulpit Commentary
Is my strength the strength of stones? or is my flesh of brass? It would require a man to have a body of brass, and strength like that of rocks, for him to be able to endure the ravages of such a disease, and yet to recover from it. Job cannot pretend to either.
Is my strength the strength of stones? or is my flesh of brass? It would require a man to have a body of brass, and strength like that of rocks, for him to be able to endure the ravages of such a disease, and yet to recover from it. Job cannot pretend to either.
13Is not my help in me? and is wisdom driven quite from me?
Jamieson-Fausset-Brown
13. Is not my help in me?--The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."
13. Is not my help in me?--The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."
The Pulpit Commentary
Is not my help in me? rather, Is it not that I have no help in me? (Revised Version). Job feels that, instead of having exceptional strength of constitution to enable him to bear up against his exhausting malady, he is absolutely without strength. All his vital power is used up. There is no help in him. And is wisdom driven quite from me? rather, Is not soundness driven quite from me? Tushiyah seems to mean here "strength of constitution"—that internal soundness which resists the inroads of disease, and sometimes triumphs over the most serious maladies. Whatever reserve of this kind he may have possessed by nature, it is now, Job feels, altogether lost and gone from him.
Is not my help in me? rather, Is it not that I have no help in me? (Revised Version). Job feels that, instead of having exceptional strength of constitution to enable him to bear up against his exhausting malady, he is absolutely without strength. All his vital power is used up. There is no help in him. And is wisdom driven quite from me? rather, Is not soundness driven quite from me? Tushiyah seems to mean here "strength of constitution"—that internal soundness which resists the inroads of disease, and sometimes triumphs over the most serious maladies. Whatever reserve of this kind he may have possessed by nature, it is now, Job feels, altogether lost and gone from him.
Job Upbraids His Friends
14To him that is afflicted pity should be shewed from his friend; but he forsaketh the fear of the Almighty.
Jamieson-Fausset-Brown
14. pity--a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in Pr 3:3, for they together form the essence of moral perfection [Umbreit]. It is the spirit of Christianity (1Pe 4:8; 1Co 13:7; Pr 10:12; 17:17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty (Jas 2:13).
14. pity--a proverb. Charity is the love which judges indulgently of our fellow men: it is put on a par with truth in Pr 3:3, for they together form the essence of moral perfection [Umbreit]. It is the spirit of Christianity (1Pe 4:8; 1Co 13:7; Pr 10:12; 17:17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsaketh (renounceth) the fear of the Almighty (Jas 2:13).
The Pulpit Commentary
To him that is afflicted pity should be showed from his friend. Job begins here the third head of his reply to Eliphaz, in which he attacks him and his companions. The first duty of a comforter is to compassionate his afflicted friend, to condole with him, and show his sympathy with his sufferings. This is what every one looks for and expects as a matter of course. But Job has looked in vain. He has received no pity, no sympathy. Nothing has been offered him but arguments. And what arguments! How do they touch the point? How are they anything more than a venting of the speaker's own self-righteousness? Let them fairly consider his case, and point out to him where he has been blamable. But he forsaketh the fear of the Almighty; rather, even though he forsake the fear of the Almighty, or else might he forsake the fear of the Almighty. Job certainly does not mean to admit that he has renounced the fear of God, and become an apostate from religion; but only to assert, either, that, even had he done so, his friends ought still to have shown him kindness, or else that their not showing him kindness is the very way to drive him to apostasy.
To him that is afflicted pity should be showed from his friend. Job begins here the third head of his reply to Eliphaz, in which he attacks him and his companions. The first duty of a comforter is to compassionate his afflicted friend, to condole with him, and show his sympathy with his sufferings. This is what every one looks for and expects as a matter of course. But Job has looked in vain. He has received no pity, no sympathy. Nothing has been offered him but arguments. And what arguments! How do they touch the point? How are they anything more than a venting of the speaker's own self-righteousness? Let them fairly consider his case, and point out to him where he has been blamable. But he forsaketh the fear of the Almighty; rather, even though he forsake the fear of the Almighty, or else might he forsake the fear of the Almighty. Job certainly does not mean to admit that he has renounced the fear of God, and become an apostate from religion; but only to assert, either, that, even had he done so, his friends ought still to have shown him kindness, or else that their not showing him kindness is the very way to drive him to apostasy.
15My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away;
Jamieson-Fausset-Brown
15. Those whom I regarded as "my brethren," from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought--wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" (Is 58:11, Margin).
stream of brooks--rather, "the brook in the ravines which passes away." It has no perpetual spring of water to renew it (unlike "the fountain of living waters," Jr 2:13; Is 33:16, at the end); and thus it passes away as rapidly as it arose.
15. Those whom I regarded as "my brethren," from whom I looked for faithfulness in my adversity, have disappointed me, as the streams failing from drought--wadies of Arabia, filled in the winter, but dry in the summer, which disappoint the caravans expecting to find water there. The fulness and noise of these temporary streams answer to the past large and loud professions of my friends; their dryness in summer, to the failure of the friendship when needed. The Arab proverb says of a treacherous friend, "I trust not in thy torrent" (Is 58:11, Margin).
stream of brooks--rather, "the brook in the ravines which passes away." It has no perpetual spring of water to renew it (unlike "the fountain of living waters," Jr 2:13; Is 33:16, at the end); and thus it passes away as rapidly as it arose.
The Pulpit Commentary
My brethren; i.e. "my three friends," Eliphaz, who has spoken; Bildad and Zophar, who by their silence have shown their agreement with him. Have dealt deceitfully as a brook; i.e. "a winter torrent"—a "wady," to use the modern Arab expression. These watercourses are characteristic of Palestine and the adjacent regions. "During the winter months," says Dr. Cunningham Geikie, "they are often foaming rivers; but in the hot summer, when they would be of priceless value, their dry bed is generally the road from one point to another. The water rushes over the sheets of rock as it would from the roof of a house, and converging, as it descends, into minor streams in the higher wadies, these sweep on to a common channel in some central valley, and, thus united, swell in an incredibly short time into a deep, troubled, roaring flood, which fills the whole bottom of the wady with an irresistible torrent … The streams from Lebanon, and also from the high mountains of the Hauran. send down great floods of dark and troubled waters in spring, when the ice and snow of their summits are melted; but they dry up under the heat of summer, and the track of the torrent, with its chaos of boulders, stones, and gravel, seems as if it had not known a stream for ages. So Job's friends had in former times seemed as if they would be true to him for ever; but their friendship had vanished, like the rush of the torrent that had passed away". And as the stream of brooks they pass away; or, the channel; i.e. the wady itself. Canon Cook well says on this, "The simile is remarkably complete. When little needed, the torrent overflows; when needed, it disappears. In winter it does not fertilize; in summer it is dried up. Nor is it merely useless; it deceives, alluring the traveller by the appearance of verdure, promising refreshment, and giving none."
My brethren; i.e. "my three friends," Eliphaz, who has spoken; Bildad and Zophar, who by their silence have shown their agreement with him. Have dealt deceitfully as a brook; i.e. "a winter torrent"—a "wady," to use the modern Arab expression. These watercourses are characteristic of Palestine and the adjacent regions. "During the winter months," says Dr. Cunningham Geikie, "they are often foaming rivers; but in the hot summer, when they would be of priceless value, their dry bed is generally the road from one point to another. The water rushes over the sheets of rock as it would from the roof of a house, and converging, as it descends, into minor streams in the higher wadies, these sweep on to a common channel in some central valley, and, thus united, swell in an incredibly short time into a deep, troubled, roaring flood, which fills the whole bottom of the wady with an irresistible torrent … The streams from Lebanon, and also from the high mountains of the Hauran. send down great floods of dark and troubled waters in spring, when the ice and snow of their summits are melted; but they dry up under the heat of summer, and the track of the torrent, with its chaos of boulders, stones, and gravel, seems as if it had not known a stream for ages. So Job's friends had in former times seemed as if they would be true to him for ever; but their friendship had vanished, like the rush of the torrent that had passed away". And as the stream of brooks they pass away; or, the channel; i.e. the wady itself. Canon Cook well says on this, "The simile is remarkably complete. When little needed, the torrent overflows; when needed, it disappears. In winter it does not fertilize; in summer it is dried up. Nor is it merely useless; it deceives, alluring the traveller by the appearance of verdure, promising refreshment, and giving none."
16Which are blackish by reason of the ice, and wherein the snow is hid:
Jamieson-Fausset-Brown
16. blackish--literally, "Go as a mourner in black clothing" (Psa 34:14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the [second] clause, the snow dissolved is, in the poet's view, "hid" in the flood [Umbreit].
16. blackish--literally, "Go as a mourner in black clothing" (Psa 34:14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, descending from the mountains into the valley. In the [second] clause, the snow dissolved is, in the poet's view, "hid" in the flood [Umbreit].
The Pulpit Commentary
Which are blackish by reason of the ice. Job seems to have seen wadys where, in the winter-time, the water was actually frozen into hard black ice. This scarcely occurs now in the countries bordering on Palestine; but may have occurred in the region where Job dwelt, formerly. "Dark, turbid water" can scarcely be intended. And wherein the snow is hid. Some suppose melted snow to be meant; but the deep wadies in the Hauran and elsewhere would easily conceal snowdrifts.
Which are blackish by reason of the ice. Job seems to have seen wadys where, in the winter-time, the water was actually frozen into hard black ice. This scarcely occurs now in the countries bordering on Palestine; but may have occurred in the region where Job dwelt, formerly. "Dark, turbid water" can scarcely be intended. And wherein the snow is hid. Some suppose melted snow to be meant; but the deep wadies in the Hauran and elsewhere would easily conceal snowdrifts.
17What time they wax warm, they vanish: when it is hot, they are consumed out of their place.
Jamieson-Fausset-Brown
17. wax warm--rather, "At the time when." ("But they soon wax") [Umbreit]. "they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly--then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun" [Umbreit].
17. wax warm--rather, "At the time when." ("But they soon wax") [Umbreit]. "they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly--then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun" [Umbreit].
The Pulpit Commentary
What time they wax warm, they vanish: when it is hot, they are consumed out of their place (see the passage quoted from Dr. Geikie in the comment on Job_6:15).
What time they wax warm, they vanish: when it is hot, they are consumed out of their place (see the passage quoted from Dr. Geikie in the comment on Job_6:15).
18The paths of their way are turned aside; they go to nothing, and perish.
Jamieson-Fausset-Brown
18. turned aside--rather, "caravans" (Hebrew, "travellers") turn aside from their way, by circuitous routes, to obtain water. They had seen the brook in spring full of water: and now in the summer heat, on their weary journey, they turn off their road by a devious route to reach the living waters, which they remembered with such pleasure. But, when "they go," it is "into a desert" [Noyes and Umbreit]. Not as English Version, "They go to nothing," which would be a tame repetition of the drying up of the waters in Job 6:17; instead of waters, they find an "empty wilderness"; and, not having strength to regain their road, bitterly disappointed, they "perish." The terse brevity is most expressive.
18. turned aside--rather, "caravans" (Hebrew, "travellers") turn aside from their way, by circuitous routes, to obtain water. They had seen the brook in spring full of water: and now in the summer heat, on their weary journey, they turn off their road by a devious route to reach the living waters, which they remembered with such pleasure. But, when "they go," it is "into a desert" [Noyes and Umbreit]. Not as English Version, "They go to nothing," which would be a tame repetition of the drying up of the waters in Job 6:17; instead of waters, they find an "empty wilderness"; and, not having strength to regain their road, bitterly disappointed, they "perish." The terse brevity is most expressive.
The Pulpit Commentary
The paths of their way are turned aside; rather, as in the Revised Version, the caravans that travel by the way of them turn aside. It seems impossible that the streams can be intended, since their paths are never "turned aside"—they simply shrink, fail, and dry up. But nothing is commoner than for caravans short of water to go out of their way in order to reach a wady, where they expect to be able to replenish their water-skins. If they are disappointed, if the wady is dry, they may be brought into great straits, and may even possibly perish. (For a probable instance, where dependence on a wady would, but for a miracle, have led to a great disaster, see 2Ki_3:9-20.) They go to nothing, and perish; rather, they go up into the waste, and perish. Having vainly sought water in the dry wady, they ascend out of it, and enter the broad waste of the desert, where they too often miserably perish.
The paths of their way are turned aside; rather, as in the Revised Version, the caravans that travel by the way of them turn aside. It seems impossible that the streams can be intended, since their paths are never "turned aside"—they simply shrink, fail, and dry up. But nothing is commoner than for caravans short of water to go out of their way in order to reach a wady, where they expect to be able to replenish their water-skins. If they are disappointed, if the wady is dry, they may be brought into great straits, and may even possibly perish. (For a probable instance, where dependence on a wady would, but for a miracle, have led to a great disaster, see 2Ki_3:9-20.) They go to nothing, and perish; rather, they go up into the waste, and perish. Having vainly sought water in the dry wady, they ascend out of it, and enter the broad waste of the desert, where they too often miserably perish.
19The troops of Tema looked, the companies of Sheba waited for them.
Jamieson-Fausset-Brown
19. the troops--that is, "caravans."
Tema--north of Arabia-Deserta, near the Syrian desert; called from Tema son of Ishmael (Ge 25:15; Is 21:14; Jr 25:23), still so called by the Arabs. Job 6:19, 20 give another picture of the mortification of disappointed hopes, namely, those of the caravans on the direct road, anxiously awaiting the return of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture.
Sheba--refers here not to the marauders in North Arabia-Deserta (Job 1:15), but to the merchants (Eze 27:22) in the south, in Arabia-Felix or Yemen, "afar off" (Jr 6:20; Mt 12:42; Ge 10:28). Caravans are first mentioned in Ge 37:25; men needed to travel thus in companies across the desert, for defense against the roving robbers and for mutual accommodation.
The companies ... waited for them--cannot refer to the caravans who had gone in quest of the waters; for Job 6:18 describes their utter destruction.
19. the troops--that is, "caravans."
Tema--north of Arabia-Deserta, near the Syrian desert; called from Tema son of Ishmael (Ge 25:15; Is 21:14; Jr 25:23), still so called by the Arabs. Job 6:19, 20 give another picture of the mortification of disappointed hopes, namely, those of the caravans on the direct road, anxiously awaiting the return of their companions from the distant valley. The mention of the locality whence the caravans came gives living reality to the picture.
Sheba--refers here not to the marauders in North Arabia-Deserta (Job 1:15), but to the merchants (Eze 27:22) in the south, in Arabia-Felix or Yemen, "afar off" (Jr 6:20; Mt 12:42; Ge 10:28). Caravans are first mentioned in Ge 37:25; men needed to travel thus in companies across the desert, for defense against the roving robbers and for mutual accommodation.
The companies ... waited for them--cannot refer to the caravans who had gone in quest of the waters; for Job 6:18 describes their utter destruction.
The Pulpit Commentary
The troops of Tema looked. The Tema were an Arab tribe descended from Ishmael (Gen_25:15). They are generally conjoined with Dedan (Isa_21:13,Isa_21:14; Jer_25:23), another Arab tribe, noted for carry-lug on a caravan trade. Both tribes probably wandered, and occupied at different periods different portions of the desert. The name, Tema, may linger in the modern city and district of Tayma on the confines of Syria, and upon the pilgrim-route between Damascus and Mecca. The "troops of Tema" probably looked for the "caravans" of Job_6:18 to arrive in their country; but they looked in vain. The desert had swallowed them up. The companies of Sheba waited for them. (On "Sheba," see the comment upon Job_1:15.)
The troops of Tema looked. The Tema were an Arab tribe descended from Ishmael (Gen_25:15). They are generally conjoined with Dedan (Isa_21:13,Isa_21:14; Jer_25:23), another Arab tribe, noted for carry-lug on a caravan trade. Both tribes probably wandered, and occupied at different periods different portions of the desert. The name, Tema, may linger in the modern city and district of Tayma on the confines of Syria, and upon the pilgrim-route between Damascus and Mecca. The "troops of Tema" probably looked for the "caravans" of Job_6:18 to arrive in their country; but they looked in vain. The desert had swallowed them up. The companies of Sheba waited for them. (On "Sheba," see the comment upon Job_1:15.)
20They were confounded because they had hoped; they came thither, and were ashamed.
Jamieson-Fausset-Brown
20. literally, "each had hoped"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment;
they came thither--to the place.
and were ashamed--literally, "their countenances burn," an Oriental phrase for the shame and consternation of deceived expectation; so "ashamed" as to disappointment (Ro 5:5).
20. literally, "each had hoped"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment;
they came thither--to the place.
and were ashamed--literally, "their countenances burn," an Oriental phrase for the shame and consternation of deceived expectation; so "ashamed" as to disappointment (Ro 5:5).
The Pulpit Commentary
They were confounded because they had hoped. Shame and confusion of face came upon them in consequence of their vain hope. In the same way, Job implies, he is ashamed of having looked for compassion and kindness from his friends. He should have been wiser and have known better. They came thither, and were ashamed. They not only hoped, but acted on their hope-let it turn them aside from their way (verse 18) and bring them to ruin.
They were confounded because they had hoped. Shame and confusion of face came upon them in consequence of their vain hope. In the same way, Job implies, he is ashamed of having looked for compassion and kindness from his friends. He should have been wiser and have known better. They came thither, and were ashamed. They not only hoped, but acted on their hope-let it turn them aside from their way (verse 18) and bring them to ruin.
21For now ye are nothing; ye see my casting down, and are afraid.
Jamieson-Fausset-Brown
21. As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [Umbreit]. The Margin "like to them," or "to it" (namely, the waters of the brook), is not so good a reading.
ye see, and are afraid--Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.
21. As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [Umbreit]. The Margin "like to them," or "to it" (namely, the waters of the brook), is not so good a reading.
ye see, and are afraid--Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.
The Pulpit Commentary
For now ye are nothing. Like the dried-up torrents, the comforters had come to nought; were wholly useless and unprofitable. Another reading gives the sense, "Ye are like to them"—"ye comforters," i.e; "are like the winter torrents, and have misled me, as they misled the caravans." Ye see my casting down, and are afraid. Here Job penetrates to the motive which had produced the conduct of his friends. They had come with good intentions, meaning to comfort and console him; but when they came, and saw what a wreck he was, how utterly "broken up" and ruined, they began to be afraid of showing too much friendliness. They thought him an object of the Divine vengeance, and feared lest, if they showed him sympathy, they might involve themselves in his punishment.
For now ye are nothing. Like the dried-up torrents, the comforters had come to nought; were wholly useless and unprofitable. Another reading gives the sense, "Ye are like to them"—"ye comforters," i.e; "are like the winter torrents, and have misled me, as they misled the caravans." Ye see my casting down, and are afraid. Here Job penetrates to the motive which had produced the conduct of his friends. They had come with good intentions, meaning to comfort and console him; but when they came, and saw what a wreck he was, how utterly "broken up" and ruined, they began to be afraid of showing too much friendliness. They thought him an object of the Divine vengeance, and feared lest, if they showed him sympathy, they might involve themselves in his punishment.
22Did I say, Bring unto me? or, Give a reward for me of your substance?
Jamieson-Fausset-Brown
22. And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.
22. And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.
The Pulpit Commentary
Did I say, Bring unto me? The meaning is probably—If this be the ease, if ye are afraid of helping me, why have ye come? Did I ask for your aid? No. I neither requested you to bring me anything for myself, nor to make a present to any one on my behalf; much less did I call upon you to deliver me out of the hand of my enemies, to chastize the Chaldeans and the men of Sheba (Job_1:15, Job_1:17), and recoverse from them my property. No; I asked nothing at all of you; but when you came voluntarily, I did expect your pity (Job_6:14). Or, Give a reward for me of your substance? i.e. give a present on my behalf to some influential person, who might thereupon take up my cause and befriend me. There is no need of supposing a "bribe" to be meant.
Did I say, Bring unto me? The meaning is probably—If this be the ease, if ye are afraid of helping me, why have ye come? Did I ask for your aid? No. I neither requested you to bring me anything for myself, nor to make a present to any one on my behalf; much less did I call upon you to deliver me out of the hand of my enemies, to chastize the Chaldeans and the men of Sheba (Job_1:15, Job_1:17), and recoverse from them my property. No; I asked nothing at all of you; but when you came voluntarily, I did expect your pity (Job_6:14). Or, Give a reward for me of your substance? i.e. give a present on my behalf to some influential person, who might thereupon take up my cause and befriend me. There is no need of supposing a "bribe" to be meant.
23Or, Deliver me from the enemy’s hand? or, Redeem me from the hand of the mighty?
Jamieson-Fausset-Brown
23. the mighty--the oppressor, or creditor, in whose power the debtor was [Umbreit].
23. the mighty--the oppressor, or creditor, in whose power the debtor was [Umbreit].
The Pulpit Commentary
Or, Deliver me from the enemy's hand? rather, from the hand of the violent man. Or, Redeem me from the hand of the mighty? literally, of the oppressor (see the Revised Version). Job had not called on his friends to do any of these things. He had not worn out their patience by asking now for this, and now for that. But he had expected their compassion, and this was denied him.
Or, Deliver me from the enemy's hand? rather, from the hand of the violent man. Or, Redeem me from the hand of the mighty? literally, of the oppressor (see the Revised Version). Job had not called on his friends to do any of these things. He had not worn out their patience by asking now for this, and now for that. But he had expected their compassion, and this was denied him.
Job's Complaint of God's Hand
24Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
Jamieson-Fausset-Brown
24-25. Irony. If you can "teach me" the right view, I am willing to be set right, and "hold my tongue"; and to be made to see my error. But then if your words be really the right words, how is it that they are so feeble? "Yet how feeble are the words of what you call the right view." So the Hebrew is used (in Mi 2:10; 1:9). The English Version, "How powerful," &c., does not agree so well with the last clause of the verse.
24-25. Irony. If you can "teach me" the right view, I am willing to be set right, and "hold my tongue"; and to be made to see my error. But then if your words be really the right words, how is it that they are so feeble? "Yet how feeble are the words of what you call the right view." So the Hebrew is used (in Mi 2:10; 1:9). The English Version, "How powerful," &c., does not agree so well with the last clause of the verse.
The Pulpit Commentary
Teach me, and I will hold my tongue. Job is willing to be taught, if his friends have any instruction to give. He is willing to be reproved. But not in such sort as he has been reproved by Eliphas. His words were not "words of uprightness." Cause me to understand wherein I have erred. Point out, that is, in what my assumed guilt consists. You maintain that my afflictions are deserved. Point out what in my conduct has deserved them. I am quite ready to be convinced.
Teach me, and I will hold my tongue. Job is willing to be taught, if his friends have any instruction to give. He is willing to be reproved. But not in such sort as he has been reproved by Eliphas. His words were not "words of uprightness." Cause me to understand wherein I have erred. Point out, that is, in what my assumed guilt consists. You maintain that my afflictions are deserved. Point out what in my conduct has deserved them. I am quite ready to be convinced.
25How forcible are right words! but what doth your arguing reprove?
The Pulpit Commentary
How forcible are right words! literally, words of uprightness. Such words have a force that none can resist. If the charges made by Eliphaz had been right and true, and his arguments sound and just, then Job must have yielded to them, have confessed himself guilty, and bowed down with shame before his judges. But they had had no such constraining power. Therefore they were not "words of uprightness." But what doth your arguing reprove? literally, What doth your reproving reprove? That is—What exactly is it that ye think to be wrong in me? At what is your invective aimed?
How forcible are right words! literally, words of uprightness. Such words have a force that none can resist. If the charges made by Eliphaz had been right and true, and his arguments sound and just, then Job must have yielded to them, have confessed himself guilty, and bowed down with shame before his judges. But they had had no such constraining power. Therefore they were not "words of uprightness." But what doth your arguing reprove? literally, What doth your reproving reprove? That is—What exactly is it that ye think to be wrong in me? At what is your invective aimed?
26Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
Jamieson-Fausset-Brown
26. Do you imagine--or, "mean."
to reprove words and (to reprove) the speeches of one desperate, (which are) as wind?--mere nothings, not to be so narrowly taken to task? Umbreit not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.
26. Do you imagine--or, "mean."
to reprove words and (to reprove) the speeches of one desperate, (which are) as wind?--mere nothings, not to be so narrowly taken to task? Umbreit not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.
The Pulpit Commentary
Do ye imagine to reprove words? or, Do ye propose? "Is it your intention?" Am I to understand that you blame nothing in my conduct, but only the words that I have spoken? i.e. the words recorded in Job_3:1-26. And the speeshes of one that is desperate, which are as wind; or, whereas the speehes of one that is desperate are but as wind; literally, for the wind—spoken to the wind, for the wind to take hold of them and bear them away. Therefore not worth a reproof.
Do ye imagine to reprove words? or, Do ye propose? "Is it your intention?" Am I to understand that you blame nothing in my conduct, but only the words that I have spoken? i.e. the words recorded in Job_3:1-26. And the speeshes of one that is desperate, which are as wind; or, whereas the speehes of one that is desperate are but as wind; literally, for the wind—spoken to the wind, for the wind to take hold of them and bear them away. Therefore not worth a reproof.
27Yea, ye overwhelm the fatherless, and ye dig a pit for your friend.
Jamieson-Fausset-Brown
27. literally, "ye cause" (supply, "your anger") [Umbreit], a net, namely, of sophistry [Noyes and Schuttens], to fall upon the desolate (one bereft of help, like the fatherless orphan);
and ye dig (a pit) for your friend--that is, try to ensnare him, to catch him in the use of unguarded language [Noyes]. (Psa 57:6); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. Umbreit from the Syriac, and answering to his interpretation of the first clause, has, "Would you be indignant against your friend?" The Hebrew in Job 41:6, means to "feast upon." As the first clause asks, "Would you catch him in a net?" so this follows up the image, "And would you next feast upon him, and his miseries?" So the Septuagint.
27. literally, "ye cause" (supply, "your anger") [Umbreit], a net, namely, of sophistry [Noyes and Schuttens], to fall upon the desolate (one bereft of help, like the fatherless orphan);
and ye dig (a pit) for your friend--that is, try to ensnare him, to catch him in the use of unguarded language [Noyes]. (Psa 57:6); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. Umbreit from the Syriac, and answering to his interpretation of the first clause, has, "Would you be indignant against your friend?" The Hebrew in Job 41:6, means to "feast upon." As the first clause asks, "Would you catch him in a net?" so this follows up the image, "And would you next feast upon him, and his miseries?" So the Septuagint.
The Pulpit Commentary
Yea, ye overwhelm the fatherless; rather, on the fatherless would ye east lots (comp. Joe_3:3; Oba_1:11; Nah_3:10). Job means to say they are so pitiless that they would cast lots for the children of an insolvent debtor condemned to become slaves at his death (see 2Ki_4:1; Neh_5:5). And ye dig a pit for your friend; or, ye would make merchandise of your friend' as in the Revised Version. Job does not speak of what his friends had done, but of what he deems them capable of doing.
Yea, ye overwhelm the fatherless; rather, on the fatherless would ye east lots (comp. Joe_3:3; Oba_1:11; Nah_3:10). Job means to say they are so pitiless that they would cast lots for the children of an insolvent debtor condemned to become slaves at his death (see 2Ki_4:1; Neh_5:5). And ye dig a pit for your friend; or, ye would make merchandise of your friend' as in the Revised Version. Job does not speak of what his friends had done, but of what he deems them capable of doing.
28Now therefore be content, look upon me; for it is evident unto you if I lie.
Jamieson-Fausset-Brown
28. be content--rather, "be pleased to"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.
28. be content--rather, "be pleased to"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.
The Pulpit Commentary
Now therefore be content, look upon me; rather, be pleased to look upon me. Professor Lee translates, "Look favorably upon me." But this addition is unnecessary. What Job desires is that his friends would look him straight in the face. Then they would not be able to doubt him. They would see that he was telling the truth. For it is evident unto you if I lie; rather, it will be evident unto you, etc. Others render the passage, "For surely I shall not lie to your face" (Schultens, Canon Cook, Revised Version).
Now therefore be content, look upon me; rather, be pleased to look upon me. Professor Lee translates, "Look favorably upon me." But this addition is unnecessary. What Job desires is that his friends would look him straight in the face. Then they would not be able to doubt him. They would see that he was telling the truth. For it is evident unto you if I lie; rather, it will be evident unto you, etc. Others render the passage, "For surely I shall not lie to your face" (Schultens, Canon Cook, Revised Version).
29Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.
Jamieson-Fausset-Brown
29. Return--rather, "retract" your charges:
let it not be iniquity--that is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.
29. Return--rather, "retract" your charges:
let it not be iniquity--that is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.
The Pulpit Commentary
Return, I pray you; i.e. "go back upon my case: reconsider it." And then, Let it not be iniquity; or, let there be no iniquity; i.e. let no injustice be done me. Yea, return again, my righteousness is in it If my cause be well considered, it will be seen that I am in no way blameworthy.
Return, I pray you; i.e. "go back upon my case: reconsider it." And then, Let it not be iniquity; or, let there be no iniquity; i.e. let no injustice be done me. Yea, return again, my righteousness is in it If my cause be well considered, it will be seen that I am in no way blameworthy.
30Is there iniquity in my tongue? cannot my taste discern perverse things?
Jamieson-Fausset-Brown
30. Will you say that my guilt lies in the organ of speech, and will you call it to account? or, Is it that my taste (palate) or discernment is not capable to form a judgment of perverse things? Is it thus you will explain the fact of my having no consciousness of guilt? [Umbreit].
30. Will you say that my guilt lies in the organ of speech, and will you call it to account? or, Is it that my taste (palate) or discernment is not capable to form a judgment of perverse things? Is it thus you will explain the fact of my having no consciousness of guilt? [Umbreit].
The Pulpit Commentary
Is there iniquity in my tongue? (see Job_6:26). Job now justifies his words, which previously he had admitted to have been "rash" (verse 3). Perhaps he intends to distinguish between rashness and actual wickedness. Cannot my taste discern perverse things? i.e. I see no perversity or wickedness in what I have said. If there were any, I think I should discern it The reasoning is somewhat dangerous, since men are not infallible judges, not being unprejudiced judges, in their own case. Job's ultimate verdict on himself is that he has "uttered that which he understood not" (Job_42:3)—wherefore he "abhors himself, and repents in dust and ashes" (Job_42:6).
Is there iniquity in my tongue? (see Job_6:26). Job now justifies his words, which previously he had admitted to have been "rash" (verse 3). Perhaps he intends to distinguish between rashness and actual wickedness. Cannot my taste discern perverse things? i.e. I see no perversity or wickedness in what I have said. If there were any, I think I should discern it The reasoning is somewhat dangerous, since men are not infallible judges, not being unprejudiced judges, in their own case. Job's ultimate verdict on himself is that he has "uttered that which he understood not" (Job_42:3)—wherefore he "abhors himself, and repents in dust and ashes" (Job_42:6).
THE HOLY BIBLE
Job
Chapter 6
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105