Text -- Job 16:1-19 (NET)

Job’s Reply to Eliphaz

16:1 Then Job replied: 16:2 “I have heard many things like these before. What miserable comforters are you all! 16:3 Will there be an end to your windy words? Or what provokes you that you answer? 16:4 I also could speak like you, if you were in my place; I could pile up words against you and I could shake my head at you. 16:5 But I would strengthen you with my words; comfort from my lips would bring you relief.

Abandonment by God and Man

16:6 “But if I speak, my pain is not relieved, and if I refrain from speaking –how much of it goes away? 16:7 Surely now he has worn me out, you have devastated my entire household. 16:8 You have seized me, and it has become a witness; my leanness has risen up against me and testifies against me. 16:9 His anger has torn me and persecuted me; he has gnashed at me with his teeth; my adversary locks his eyes on me. 16:10 People have opened their mouths against me, they have struck my cheek in scorn; they unite together against me. 16:11 God abandons me to evil men, and throws me into the hands of wicked men. 16:12 I was in peace, and he has shattered me. He has seized me by the neck and crushed me. He has made me his target; 16:13 his archers surround me. Without pity he pierces my kidneys and pours out my gall on the ground. 16:14 He breaks through against me, time and time again; he rushes against me like a warrior. 16:15 I have sewed sackcloth on my skin, and buried my horn in the dust; 16:16 my face is reddened because of weeping, and on my eyelids there is a deep darkness, 16:17 although there is no violence in my hands and my prayer is pure.

An Appeal to God as Witness

16:18 “O earth, do not cover my blood, nor let there be a secret place for my cry. 16:19 Even now my witness is in heaven; my advocate is on high.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 16:2

These things are but vulgar and trivial. And so are all creatures, to a soul under deep conviction of sin, or the arrest of death.

Wesley: Job 16:3

When wilt thou put an end to these impertinent discourses? He retorts upon him his charge, Job 15:2-3.

Wesley: Job 16:7

God, as appears by the following words.

Wesley: Job 16:7

Either of complaining, or, of my life.

Wesley: Job 16:7

Hast turned my society into desolation, by destroying my children and servants.

Wesley: Job 16:9

Looks upon me with a fierce, and sparkling eye, as enraged persons use to do.

Wesley: Job 16:10

My friends.

Wesley: Job 16:10

Opened their mouths wide against me. In all this Job was a type of Christ. These very expressions are used in the predictions of his sufferings, Psa 22:13. They gaped upon me with their mouths, and Mic 5:1. They shall smite the judge of Israel upon the check.

Wesley: Job 16:11

And thus Christ was delivered into wicked hands, by the determinate counsel of God.

Wesley: Job 16:12

As a mighty man doth with some stripling, when he wrestleth with him.

Wesley: Job 16:12

That he may shoot all his arrows in me.

Wesley: Job 16:13

Whoever are our enemies, we must look on them as God's archers, and see him directing the arrow.

Wesley: Job 16:15

So far am I from stretching out my hand against God, Job 15:25, that I have humbled myself deeply under his hand. I have not only put on sackcloth, but sewed it on, as being resolved to continue my humiliation, as long as my affliction continues.

Wesley: Job 16:15

I have willingly parted with all my wealth, and power, and glory (as the horn often signifies in scripture,) and been content to lie in the dust.

Wesley: Job 16:17

And all this is not come upon me for any injurious dealing, but for other reasons known to God only.

Wesley: Job 16:17

I do not cast off God's fear and service, Job 15:4. I do still pray and worship God, and my prayer is accompanied with a sincere heart.

Wesley: Job 16:18

The earth is said to cover that blood, which lies undiscovered and unrevenged: but saith Job, if I be guilty of destroying any man, let the earth disclose it; let it be brought to light.

Wesley: Job 16:18

Let the cry of my complaints to men, or prayers to God, find no place in the ears or hearts of God or men, if this be true.

Wesley: Job 16:19

Besides the witness of my conscience, God is witness of my integrity.

JFB: Job 16:3

"Words of wind," Hebrew. He retorts upon Eliphaz his reproach (Job 15:2).

JFB: Job 16:3

Literally, "What wearies you so that ye contradict?" that is, What have I said to provoke you? &c. [SCHUTTENS]. Or, as better accords with the first clause, "Wherefore do ye weary yourselves contradicting?" [UMBREIT].

JFB: Job 16:4

Rather, "marshal together (an army of) words against you."

JFB: Job 16:4

In mockery; it means nodding, rather than shaking; nodding is not with us, as in the East, a gesture of scorn (Isa 37:22; Jer 18:16; Mat 27:39).

JFB: Job 16:5

Bitter irony. In allusion to Eliphaz' boasted "consolations" (Job 15:11). Opposed to strengthening with the heart, that is, with real consolation. Translate, "I also (like you) could strengthen with the mouth," that is, with heartless talk: "And the moving of my lips (mere lip comfort) could console (in the same fashion as you do)" [UMBREIT]. "Hearty counsel" (Pro 27:9) is the opposite.

JFB: Job 16:6

Literally, "What (portion of my sufferings) goes from me?"

JFB: Job 16:7

Rather, "ah!"

JFB: Job 16:7

God.

JFB: Job 16:7

Rather, "band of witnesses," namely, those who could attest his innocence (his children, servants, &c.). So the same Hebrew is translated in Job 16:8. UMBREIT makes his "band of witnesses," himself, for, alas! he had no other witness for him. But this is too recondite.

JFB: Job 16:8

Rather (as also the same Hebrew word in Job 22:16; English Version, "cut down"), "thou hast fettered me, thy witness" (besides cutting off my "band of witnesses," Job 16:7), that is, hast disabled me by pains from properly attesting my innocence. But another "witness" arises against him, namely, his "leanness" or wretched state of body, construed by his friends into a proof of his guilt. The radical meaning of the Hebrew is "to draw together," whence flow the double meaning "to bind" or "fetter," and in Syriac, "to wrinkle."

JFB: Job 16:8

Meaning also "lie"; implying it was a "false witness."

JFB: Job 16:9

Image from a wild beast. So God is represented (Job 10:16).

JFB: Job 16:9

Rather, "and pursues me hard." Job would not ascribe "hatred" to God (Psa 50:22).

JFB: Job 16:9

Rather, "he sharpens, &c., as an enemy" (Psa 7:12). Darts wrathful glances at me, like a foe (Job 13:24).

JFB: Job 16:10

Not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (Job 16:10) is added to the hostile treatment from God (Job 16:9).

JFB: Job 16:10

Figurative for contemptuous abuse (Lam 3:30; Mat 5:39).

JFB: Job 16:10

"conspired unanimously" [SCHUTTENS].

JFB: Job 16:11

Namely, his professed friends, who persecuted him with unkind speeches.

JFB: Job 16:11

Literally, "cast me headlong into the hands of the wicked."

JFB: Job 16:12

In past times (Job 1:1-3).

JFB: Job 16:12

As an animal does its prey (so Job 10:16).

JFB: Job 16:12

Violently; in contrast to his former "ease" (Psa 102:10). Set me up (again).

JFB: Job 16:12

(Job 7:20; Lam 3:12). God lets me always recover strength, so as to torment me ceaselessly.

JFB: Job 16:13

The image of Job 16:12 is continued. God, in making me His "mark," is accompanied by the three friends, whose words wound like sharp arrows.

JFB: Job 16:13

Put for a vital part; so the liver (Lam 2:11).

JFB: Job 16:14

The image is from storming a fortress by making breaches in the walls (2Ki 14:13).

JFB: Job 16:14

A mighty warrior.

JFB: Job 16:15

Denoting the tight fit of the mourning garment; it was a sack with armholes closely sewed to the body.

JFB: Job 16:15

Image from horned cattle, which when excited tear the earth with their horns. The horn was the emblem of power (1Ki 22:11). Here, it is

JFB: Job 16:15

Which as applied to Job denotes his humiliation from former greatness. To throw one's self in the dust was a sign of mourning; this idea is here joined with that of excited despair, depicted by the fury of a horned beast. The Druses of Lebanon still wear horns as an ornament.

JFB: Job 16:16

Rather, "is red," that is, flushed and heated [UMBREIT and NOYES].

JFB: Job 16:16

That is, darkening through many tears (Lam 5:17). Job here refers to Zophar's implied charge (Job 11:14). Nearly the same words occur as to Jesus Christ (Isa 53:9). So Job 16:10 above answers to the description of Jesus Christ (Psa 22:13; Isa 50:6, and Job 16:4 to Psa 22:7). He alone realized what Job aspired after, namely, outward righteousness of acts and inward purity of devotion. Jesus Christ as the representative man is typified in some degree in every servant of God in the Old Testament.

JFB: Job 16:18

That is, my undeserved suffering. He compares himself to one murdered, whose blood the earth refuses to drink up until he is avenged (Gen 4:10-11; Eze 24:1, Eze 24:8; Isa 26:21). The Arabs say that the dew of heaven will not descend on a spot watered with innocent blood (compare 2Sa 1:21).

JFB: Job 16:18

No resting-place. "May my cry never stop!" May it go abroad! "Earth" in this verse in antithesis to "heaven" (Job 16:19). May my innocence be as well-known to man as it is even now to God!

JFB: Job 16:19

Even now, when I am so greatly misunderstood on earth, God in heaven is sensible of my innocence.

JFB: Job 16:19

Hebrew, "in the high places"; Hebrew, "my witness." Amidst all his impatience, Job still trusts in God.

Clarke: Job 16:2

I have heard many such things - These sayings of the ancients are not strange to me; but they do not apply to my case: ye see me in affliction; ye should endeavor to console me. This ye do not; and yet ye pretend to do it! Miserable comforters are ye all.

Clarke: Job 16:3

Vain words - Literally, words of air

Clarke: Job 16:3

What emboldeneth thee - Thou art totally ignorant of the business; what then can induce thee to take part in this discussion?

Clarke: Job 16:4

I also could speak - It is probably better to render some of these permissives or potential verbs literally in the future tense, as in the Hebrew: I also Will speak. Mr. Good has adopted this mode

Clarke: Job 16:4

If your soul were in my soul’ s stead - If you were in my place, I also could quote many wise sayings that might tend to show that you were hypocrites and wicked men; but would this be fair? Even when I might not choose to go farther in assertion, I might shake my head by way of insinuation that there was much more behind, of which I did not choose to speak; but would this be right? That such sayings are in memory, is no proof that they were either made for me, or apply to my case.

Clarke: Job 16:5

I would strengthen you with my mouth - Mr. Good translates thus: -

"With my own mouth will I overpower you

Till the quivering of my lips shall fail;

for which rendering he contends in his learned notes. This translation is countenanced by the Septuagint, Syriac, and Arabic versions.

Clarke: Job 16:6

Though I speak - But it will be of no avail thus to speak; for reprehensions of your conduct will not serve to mitigate my sufferings.

Clarke: Job 16:7

But now he hath made me weary - The Vulgate translates thus: - Nunc autem oppressit me dolor meus; et in nihilum redacti sunt omnes artus mei ; "But now my grief oppresses me, and all my joints are reduced to nothing."Perhaps Job alluded here to his own afflictions, and the desolation of his family. Thou hast made me weary with continual affliction; my strength is quite exhausted; and thou hast made desolate all my company, not leaving me a single child to continue my name, or to comfort me in sickness or old age. Mr. Good translates: -

"Here, indeed, hath he distracted me

Thou hast struck apart all my witnesses."

Clarke: Job 16:8

Thou hast filled me with wrinkles - If Job’ s disease were the elephantiasis, in which the whole skin is wrinkled as the skin of the elephant, from which this species of leprosy has taken its name, these words would apply most forcibly to it; but the whole passage, through its obscurity, has been variously rendered. Calmet unites it with the preceding, and Houbigant is not very different. He translates thus: - "For my trouble hath now weakened all my frame, and brought wrinkles over me: he is present as a witness, and ariseth against me, who telleth lies concerning me; he openly contradicts me to my face."Mr. Good translates nearly in the same way; others still differently.

Clarke: Job 16:9

He teareth me in his wrath - Who the person is that is spoken of in this verse, and onward to the end of the fourteenth, has been a question on which commentators have greatly differed. Some think God, others Eliphaz, is intended: I think neither. Probably God permitted Satan to show himself to Job, and the horrible form which he and his demons assumed increased the misery under which Job had already suffered so much. All the expressions, from this to the end of the fourteenth verse, may be easily understood on this principle; e.g., Job 16:9 : "He (Satan) gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me."Job 16:10 : "They (demons) have gaped on me with their mouth; - they have gathered themselves together against me."Job 16:11 : "God hath delivered me to the ungodly, ( עויל avil , to the Evil One), and turned me over into the hands of the wicked."He hath abandoned me to be tortured by the tempter and his host. If we consider all these expressions as referring to Job’ s three friends, we must, in that case, acknowledge that the figures are all strained to an insufferable height, so as not to be justified by any figure of speech.

Clarke: Job 16:13

His archers compass me - רביו rabbaiv "his great ones."The Vulgate and Septuagint translate this his spears; the Syriac, Arabic, and Chaldee, his arrows. On this and the following verse Mr. Heath observes: "The metaphor is here taken from huntsmen: first, they surround the beast; then he is shot dead; his entrails are next taken out; and then his body is broken up limb by limb."

Clarke: Job 16:15

I have sewed sackcloth - שק sak , a word that has passed into almost all languages, as I have already had occasion to notice in other parts of this work

Clarke: Job 16:15

Defiled my horn in the dust - The horn was an emblem of power; and the metaphor was originally taken from beasts, such as the urus, wild ox, buffalo, or perhaps the rhinoceros, who were perceived to have so much power in their horns. Hence a horn was frequently worn on crowns and helmets, as is evident on ancient coins; and to this day it is an appendage to the diadem of the kings and chiefs of Abyssinia. In the second edition of Mr. Bruce’ s Travels in Abyssinia, vol. viii., plates 2 and 3, we have engravings of two chiefs, Kefla Yasous, and Woodage Ashahel, who are represented with this emblem of power on their forehead. Mr. Bruce thus describes it: "One thing remarkable in this cavalcade, which I observed, was the head dress of the governors of provinces. A large broad fillet was bound upon their forehead, and tied behind their head. In the middle of this was a horn, or a conical piece of silver, gilt, about four inches in length, much in the shape of our common candle extinguishers. This is called kirn, or horn; and is only worn in reviews, or parades after victory. This, I apprehend, like all others of their usages is taken from the Hebrews; and the several allusions made in Scripture to it arise from this practice. ‘ I said unto the fools, Deal not foolishly; and to the wicked, Lift not up the horn.’ ‘ Lift not up your horn on high, speak not with a stiff neck; for promotion cometh not,’ etc. ‘ But my horn shalt thou exalt like the horn of a unicorn.’ ‘ And the horn of the righteous shall be exalted with honor.’ And so in many other places throughout the Psalms."In a note on the same page we have the following observation: "The crooked manner in which they hold their neck when this ornament is on their forehead, for fear it should fall forward, perfectly shows the meaning of ‘ Speak not with a stiff neck when you hold the horn on high (or erect) like the horn of the unicorn."’ - Bruce’ s Travels, vol. iv., p. 407. Defiling or rolling the horn in the dust, signifies the disgrace or destruction of power, authority, and eminence. Mr. Good translates, I have rolled my turban in the dust, which he endeavors to justify in a long note. But in this, I think, this very learned man is mistaken. The Hebrew קרן keren is the same as the Ethiopic kirn, and both mean exactly, in such connection, what Mr. Bruce has noticed above. The horn on the diadem is the emblem of power, authority, and eminence.

Clarke: Job 16:16

On my eyelids is the shadow of death - Death is now fast approaching me; already his shadow is projected over me.

Clarke: Job 16:17

Not for any injustice - I must assert, even with my last breath, that the charges of my friends against me are groundless. I am afflicted unto death, but not on account of my iniquities

Clarke: Job 16:17

Also my prayer is pure - I am no hypocrite, God knoweth.

Clarke: Job 16:18

O earth, cover not thou my blood - This is evidently an allusion to the murder of Abel, and the verse has been understood in two different ways

1.    Job here calls for justice against his destroyers. His blood is his life, which he considers as taken away by violence, and therefore calls for vengeance. Let my blood cry against my murderers, as the blood of Abel cried against Cain. My innocent life is taken away by violence, as his innocent life was; as therefore the earth was not permitted to cover his blood, so that his murderer should be concealed, let my death be avenged in the same way

2.    It has been supposed that the passage means that Job considered himself accused of shedding innocent blood; and, conscious of his own perfect innocence, he prays that the earth may not cover any blood shed by him. Thus Mr. Scott: -

"O earth, the blood accusing me reveal

Its piercing voice in no recess conceal.

And this notion is followed by Mr. Good. But, with all deference to these learned men, I do not see that this meaning can be supported by the Hebrew text; nor was the passage so understood by any of the ancient versions. I therefore prefer the first sense, which is sufficiently natural, and quite in the manner of Job in his impassioned querulousness.

Clarke: Job 16:19

My witness is in heaven - I appeal to God for my innocence.

Defender: Job 16:10

In his testimony here Job becomes a type of the Mediator and Redeemer he longs for (compare Psa 22:13).

Defender: Job 16:10

Note the prophecy of Christ in Isa 50:6.

Defender: Job 16:10

In these verses and many others, Job's experiences become a striking type of the sufferings of Christ."

TSK: Job 16:2

heard : Job 6:6, Job 6:25, Job 11:2, Job 11:3, Job 13:5, Job 19:2, Job 19:3, Job 26:2, Job 26:3; Jam 1:19

miserable : or, troublesome, Job 13:4; Psa 69:26; Phi 1:16

TSK: Job 16:3

vain words : Heb. words of wind, Job 6:26, Job 8:2, Job 15:2

what emboldeneth : Job 20:3, Job 32:3-6; Mat 22:46; Tit 1:11, Tit 2:8

TSK: Job 16:4

if your soul : Job 6:2-5, Job 6:14; Mat 7:12; Rom 12:15; 1Co 12:26

up words : Job 11:2, Job 35:16; Pro 10:19; Ecc 10:14

shake mine : 2Ki 19:21; Psa 22:7, Psa 44:14, Psa 109:25; Jer 18:16; Lam 2:15; Mat 27:39, Mat 27:40

TSK: Job 16:5

But I would : Job 4:3, Job 4:4, Job 6:14, Job 29:25; Psa 27:14; Pro 27:9, Pro 27:17; Isa 35:3, Isa 35:4; Gal 6:1

TSK: Job 16:6

my grief : Job 10:1; Psa 77:1-9, Psa 88:15-18

what am I eased : Heb. what goeth from me

TSK: Job 16:7

he hath : Job 3:17, Job 7:3, Job 7:16, Job 10:1; Psa 6:6, Psa 6:7; Pro 3:11, Pro 3:12; Isa 50:4; Mic 6:13

hast made : Job 1:15-19, 29:5-25

TSK: Job 16:8

And thou hast : etc. Some render, ""thou has fettered me,""as kamat signifies in Arabic; but as it signifies in Syriac to be wrinkled, the common version seems, from the connexion, to be more correct; and if Job’ s disease were the elephantiasis, these words would apply most forcibly to the wrinkled state of the skin in that disorder.

is a witness : Job 10:17; Rth 1:21; Eph 5:27

my leanness : Psa 106:15; Isa 10:16, Isa 24:16

TSK: Job 16:9

teareth me : Job 10:16, Job 10:17, Job 18:4; Psa 50:22; Lam 3:10; Hos 5:14

he gnasheth : Psa 35:16, Psa 37:12; Lam 2:16

mine : Job 13:24, Job 13:27, Job 19:11; Mic 7:8

TSK: Job 16:10

gaped : Psa 22:13, Psa 22:16, Psa 22:17, Psa 35:21; Luk 23:35, Luk 23:36

they have smitten : 1Ki 22:24; 2Ch 18:23; Isa 50:6; Lam 3:30; Mic 5:1; Mat 26:67; Joh 18:22; Act 23:2; 2Co 11:20

gathered : Psa 35:15, Psa 94:21; Act 4:27

TSK: Job 16:11

delivered me : Heb. shut me up, 1Sa 24:18 *marg. Psa 31:8; Rom 11:32 *marg.

to the ungodly : Job 1:13-19, Job 2:7; Psa 7:14; Joh 19:16; 2Co 12:7

turned : Psa 27:12

TSK: Job 16:12

at ease : Job 1:2, Job 1:3, Job 3:26, Job 29:3, Job 29:18, Job 29:19

broken me : Job 4:10; Psa 44:19; Lam 3:4; Mat 21:44

by my neck : Job 15:26; Rom 16:4

shaken : Lam 3:11; Eze 29:7

set me up : Job 7:12, Job 7:20; Lam 3:12

TSK: Job 16:13

archers : Job 6:4; Gen 49:23; Psa 7:12, Psa 7:13

he cleaveth : Job 19:27; Lam 3:13

doth : Job 6:10; Deu 29:20; Eze 5:11; Rom 8:32; 2Pe 2:5

poureth : Job 20:25; Lam 2:11

TSK: Job 16:14

breaketh : Lam 3:3-5

runneth : Jdg 15:8; Psa 42:7

TSK: Job 16:15

sewed : 1Ki 21:27; Isa 22:12

defiled my horn : Job 30:19; 1Sa 2:10; Psa 7:5, Psa 75:5, Psa 75:10

TSK: Job 16:16

face : Psa 6:6, Psa 6:7, Psa 31:9, Psa 32:3, Psa 69:3, Psa 102:3-5, Psa 102:9; Isa 52:14; Lam 1:16

on my eyelids : Job 17:7; Psa 116:3; Jon 2:1-10; Mar 14:34

TSK: Job 16:17

Not for : Job 11:14, Job 15:20, Job 15:34, Job 21:27, Job 21:28, Job 22:5-9, Job 27:6, Job 27:7, Job 29:12-17, 31:1-40; Psa 7:3-5, Psa 44:17-21

my prayer : Job 8:5, Job 8:6; Psa 66:18, Psa 66:19; Pro 15:8; 1Ti 2:8

TSK: Job 16:18

O earth : Jer 22:29

cover not : Gen 4:11; Neh 4:5; Isa 26:21; Eze 24:7

let my cry : Job 27:9; Psa 66:18, Psa 66:19; Isa 1:15, Isa 58:9, Isa 58:10; Jam 4:3, Jam 4:4

TSK: Job 16:19

my witness : 1Sa 12:5; Rom 1:9, Rom 9:1; 2Co 1:23, 2Co 11:31; 1Th 2:10

on high : Heb. in the high places, Job 25:2; Psa 113:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 16:2

Many such things - That is, either things fitted to provoke and irritate, or sentiments that are common-place. There was nothing new in what they said, and nothing to the purpose.

Miserable comforters - Compare Job 13:4. They had come professedly to condole with him. Now all that they said was adapted only to irritate, and to deepen his distress. He was disappointed; and he was deeply wounded and grieved.

Barnes: Job 16:3

Shall vain words? - Margin, As in Hebrew words of wind; that is, words which were devoid of thought-light, trifling. This is a retort on Eliphaz. He had charged Job Job 15:2-3 with uttering only such words. Such forms of expression are common in the East. "His promise, it is only wind.""Breath, breath: all breath."Roberts.

Or what emboldeneth thee? - " What provokes or irritates thee, that thou dost answer in this manner? What have I said, that has given occasion to such a speech - a speech so severe and unkind?"The Syriac reads this, "do not afflict me any more with speeches; for if you speak any more, I will not answer you."

Barnes: Job 16:4

I also could speak as ye do - In the same reproachful manner, and stringing together old proverbs and maxims as you have.

If your soul were in my soul’ s stead - If you were in my place. The idea is, that there is no difficulty in finding arguments to overwhelm the afflicted - a truth which most persons who have been unfortunate, have had opportunity to experience.

I could heap up words against you - Or, rather, "I could string together words against you."The idea is not that of heaping up, or accumulating; it is that of tying together, or uniting; and refers here to stringing together old maxims, saws, and proverbs, in the form of a set argument or discourse. The idea of Job is, that their discourses were nothing but ancient proverbs, thrown together, or strung along without regard to order, pertinency, or force. The Hebrew word used here ( חבר châbar ) means to bind, to bind together, to associate, to be confederate. It may be applied to friends - united in friendship; to nations - united in an alliance, etc. Gesenius supposes that it means here that he "would make a league with words against them;"but the above seems to be the more probable interpretation. The Septuagint renders it, "then I could insult you - ἐναλοῦμαι enaloumai - with words."Jerome (Vulgate) "I would console you with words, and move my head over you."The Chaldee is as the Hebrew - חבר châbar . Dr. Good renders it, "against you will I string together old sayings."

And shake mine head at you - An action common to all countries and ages, expressive of contempt, or of threatening; compare Jer 18:16; Lam 2:15; Zep 2:15; Mat 27:39. So Lucretius ii. 1163:

Jamque caput quassans grandis suspirat ararat

Crebrius incassum magnum cecidisse laborem.

In like manner Virgil, Aeneid xii. 292:

Tum quassanos caput, haec effudit pectore dicta .

So, also, Homer, Odyssey ε e :

Κινήσας δὲ κάρη πρότι ὅν μυθήσατο Θυμόν.

Kinēsas de karē proti hon muthēsato thumon .

The meaning of Job here is, that be could as easily have expressed contempt, reproach, and scorn, as they did. It required no uncommon talent to do it, and he felt that he would have been fully sufficient for the task.

Barnes: Job 16:5

(But I would strengthen you with my mouth With that which proceeds from the mouth - words.

And the moving of my lips - My speaking - implying that it would have been done in a mild, gentle, kind manner - so that the lips would appear just to move. Others, however, have given a different interpretation. Thus, Dr. Good renders it:

"With my own mouth will I overpower you,

Till the quivering of my lips shall fall."

But the common interpretation is to be preferred. The word rendered "moving" ניד nı̂yd is from נוּד nûd - "to move,""agitate,"and hence, denotes "motion."It denotes here the motion of the lips when we speak. Gesenius renders it, "consolation,""comfort"- because this is expressed by a motion of the head.

Should assuage your grief - The word used here ( יחשׂך yachâśak ) means properly "to hold back,""to restrain;"Job 7:11. Here it is correctly rendered, meaning that he would hold back, or check their sorrows. In other words, he would sustain them.

Barnes: Job 16:6

Though I speak, my grief is not assuaged - " But for me, it makes now no difference whether I speak or am silent. My sufferings continue. If I attempt to vindicate myself before people, I am reproached; and equally so if I am silent. If I maintain my cause before God, it avails me nothing, for my sufferings continue. If I am silent, and submit without a complaint, they are the same. Neither silence, nor argument, nor entreaty, avail me before God or man. I am doomed to suffering."

What am I eased? - Margin. "Goeth from me."Literally, "what goeth from me?"The sense is, that it all availed nothing.

Barnes: Job 16:7

But now he hath made me weary - That is, God has exhausted my strength. This verse introduces a new description of his sufferings; and he begins with a statement of the woes that God had brought on him. The first was, that he had taken away all his strength.

All my company - The word rendered "company"( עדה ‛êdâh ) means properly an assembly that comes together by appointment, or at stated times; but here it is evidently used in the sense of the little community of which Job was the head and father. The sense is, that all his family had been destroyed.

Barnes: Job 16:8

And thou hast filled me with wrinkles - Noyes renders this, "and thou hast seized hold of me, which is a witness against me."Wemyss, "since thou hast bound me with chains, witnesses come forward."Good, "and hast cut off myself from becoming a witness."Luther, "he has made me "kuntzlich"(skillfully, artificially, cunningly,) and bears witness against me."Jerome, "my wrinkles bear witness against me."Septuagint, "my lie has become a witness, and is risen up against me."From this variety of explanations, it will be seen that this passage is not of easy and obvious construction. The Hebrew word which is here used and rendered, "thou hast filled me with wrinkles"( תקמטני tı̂qâmaṭēnı̂y ), from קמט qâmaṭ - occurs only in one other place in the Bible; Job 22:16. It is there in the "Pual"form, and rendered "were cut down."According to Gesenius, it means, to lay fast hold of, to seize with the hands, and answers to the Arabic "to bind."

The word in Chaldee ( קמט qâmaṭ ) means to wrinkle, or collect in wrinkles; and is applied to anything that is "contracted,"or rough. It is applied in the form קימט qâymaṭ to the pupil of the eye as being "contracted,"as in the declaration in Derek ‘ Erets, c. 5, quoted by Castell. "The world is like the eye; where the ocean that surrounds the world is white; the world itself is black; the pupil is Jerusalem, and the image in the pupil is the sanctuary."Probably the true notion of the word is to be found in the Arabic. According to Castell, this means, to tie together the four feet of a sheep or lamb, in order that it might be slain; to bind an infant in swaddling clothes before it is laid in a cradle; to collect camels into a group or herd; and hence, the noun is used to denote a cord or rope twisted of wool, or of leaves of the palm, or the bandages by which an infant is bound. This idea is not in use in the Hebrew; but I have no doubt that this was the original sense of the word, and that this is one of the numerous places in Job where light may be cast upon the meaning of a word from its use in Arabic. The Hebrew word may be applied to the "collecting"or "contraction"of the face in wrinkles by age, but this is not the sense here. We should express the idea by "being "drawn up"with pain or affliction; by being straitened, or compressed."The meaning - is that of "drawing together"- as the feet of a sheep when tied, or twisting - as a rope; and the idea here is, that Job was drawn up, compressed, bound by his afflictions - and that this was a witness against him. The word "compressed"comes as near to the sense as any one that we have.

Which is a witness against me - That is, "this is an argument against my innocence. The fact that God has thus compressed, and fettered, and fastened me; that he has bound me as with a cord - as if I were tied for the slaughter, is an argument on which my friends insist, and to which they appeal, as a proof of my guilt. I cannot answer it. They refer to it constantly. It is the burden of their demonstration, and how can I reply to it?"The position of mind here is, that he could appeal to God for his uprightness, but these afflictions stood in the way of his argument for his innocence with his friends. They were the "usual"proofs of God’ s displeasure, and he could not well meet the argument which was drawn from them in his case, for in all his protestations of innocence there stood these afflictions - the usual proofs of God’ s displeasure against people - as evidence against him, to which they truimphantly appealed.

And my leanness rising up in me - Dr. Good renders this, "my calumniator."Wemyss, "false witnesses."So Jerome, "falsiloquus."The Septuagint renders it,"my lie - τὸ ψευδός μου to pseudos mou - rises up against me."The Hebrew word ( כחשׁ kachash ) means properly "a lie, deceit, hypocrisy."But it cannot be supposed that Job would formally admit that he was a liar and a hypocrite. This would have been to concede the whole point in dispute. The word, therefore, it would seem, "must"have some other sense. The verb כחשׁ kâchash is used to denote not only to "lie,"but also to "waste away, to fail."Psa 109:24, "my flesh "faileth"of fatness."The idea seems to have been, that a person whose flesh had wasted away by sickness, as it were, "belied himself;"or it was a "false testimony"about himself; it did not give "a fair representation"of him. That could be obtained only when he was in sound health. Thus, in Hab 3:17, "the labour of the olive "shall fail.""Hebrew shall "lie"or "deceive;"that is, it shall belie itself, or shall not do justice to itself; it shall afford no fair representation of what the olive is fitted to produce. So the word is used Hos 9:2. It is used here in this sense, as denoting "the false appearance of Job"- his present aspect - which was no proper representation of himself; that is, his emaciated and ulcerated form. This, he says, was a "witness"against him. It was one of the proofs to which they appealed, and he did not know how to answer it. It was usually an evidence of divine displeasure, and he now solemnly and tenderly addresses God, and says, that he had furnished this testimony against him - and he was overwhelmed.

Barnes: Job 16:9

He teareth me in his wrath - The language here is all taken from the ferocity of wild beasts; and the idea is, that his enemy had come upon him as a lion seizes upon its prey. Rosenmuller, Reiske, and some others suppose that this refers to God. Cocceius refers it to Satan. Schultens, Dr. Good, and some others, to Eliphaz, as the leading man among his adversaries. I have no doubt that this is the true reference. The connection seems to demand this; and we ought not to suppose that Job would charge this upon God, unless there is the clearest evidence. The whole passage is a description of the manner in which Job supposed his friends had come upon him. He says they had attacked him like wild beasts. Yet it must be admitted that he sometimes attributes these feelings to God, and says that he came upon him like a roaring lion see Job 10:16-17.

Who hateth me - Or rather, "and persecutes me, or is become my adversary,"for so the word used here ( שׂטם śâṭam ) means; see the notes at Job 30:21.

He gnasheth upon me with his teeth - As an enraged wild animal does when about to seize upon its prey. A similar figure occurs in Otway, in his "Orphan:"

- For my Castalio’ s false;

False as the wind, the water, or the weather:

Cruel as tigers o’ er their trembling prey:

I feel him in my breast, he tears my heart,

And at each sigh he drinks the gushing blood.

And so Homer, when he describes the wrath of Achilles as he armed himself to avenge the death of Patroclus, mentions among other signs of wrath his gnashing his teeth:

Τοῦ καὶ ὀδόντων μὲν καναχὴ πέλε.

Tou kai odontōn men kanachē pele .

Iliad xix. 364.

So Virgil describes his hero as

furens animis, dentibus infrendens.

Aeneid viii. 228.

Mine enemy sharpeneth his eyes upon me - Looks fiercely; watches me narrowly - as an animal does his victim when about to seize upon it. The image is probably drawn from the intense gaze of the lion when about to pounce upon his prey. "He darts piercing looks at me; or looks at me with a fierce and penetrating eye."

Barnes: Job 16:10

They have gaped upon me - Changing the form from the singular to the plural, and including "all"his pretended friends. Such a change in the number is not uncommon. His mind seems to have passed from the particular instance which he was contemplating, to "all"his friends, and he suddenly felt that "all"had treated him alike. The meaning is, that, like wild beasts, they open their mouth to devour me.

They have gathered themselves together - They have entered into a conspiracy, and have "agreed"to oppose me. They are united in this thing, and all feel and act alike.

Barnes: Job 16:11

God hath delivered me - Margin "shut me up."The meaning is, that God had committed him to their hands as a prisoner or captive. They had power over him to do as they pleased.

To the ungodly - Into the hands of wicked people - meaning undoubtedly his professed friends.

And turned me over - The word used here (from ירט yârat ) means to throw head long, to precipitate, to cast down. Here it means, "he has thrown me headlong into the hands of the wicked."

Barnes: Job 16:12

I was at ease - I was in a state of happiness and security. The word used here ( שׁלו shâlêv ) means sometimes to be "at ease"in an improper sense; that is, to be in a state of "carnal security,"or living unconcerned in sin (Eze 23:42; compare Pro 1:32); but here it is used in the sense of comfort. He had everything desirable around him.

But he hath broken me asunder - He has crushed me.

He hath also taken, me by my neck - Perhaps as an animal does his prey. We have all seen dogs seize upon their prey in this manner.

And set me up for his mark - Changing the figure, and saying that God had directed his arrows against him; so Jeremiah, Lam 3:12 :

He hath bent his bow,

And set me as a mark for the arrow.

Barnes: Job 16:13

His archers - He does not come alone to shoot at me; he has employed a company of bowmen, who also direct "their"arrows against me. The word used here רב rab means properly "much, large,"great; and is applied to that which is powerful or mighty. It is nowhere else used in the sense of "archers,"and might be rendered "his many;"that is, his bands, hosts, or armies. But as all the ancient versions render it "arrows,"or "archers,"probably that sense is to be retained. Allusion is here made to those who claimed to be the friends of Job, but who now showed to his apprehension that they were merely sharp-shooters under the control of God, to deepen his woes.

He cleaveth my reins asunder - With his arrows. They penetrate quite through me.

He poureth out my gall - The word "gall"means the "bile"- the yellowish green bitter fluid secreted in the liver. A similar figure occcurs in Lam 2:11, "My liver is poured upon the earth."Among the pagan poets, also, the "liver"is represented as pierced, and as pouring out gore. Thus, Aesch. Agam. 442: θιγγάνει πρὸς ἧπαρ thinganei pros hēpar . So also 801: Δῆγμα λύπης ἐφ ̓ ἧπαρ προσικνεἴται Dēgma lupēs eph' hēpar prosikneitai . So in the Iliad, xiii. 412, xx. 469, 470. The meaning here is, "I am transfixed with a deadly wound, and must die. God has come upon me as an armed man, and has pierced my vitals."

Barnes: Job 16:14

He breaketh me - He crushes me.

With breach upon breach - He renews and repeats the attack, and thus completely overwhelms me. One blow follows another in such quick succession, that he does not give me time to recover.

He runneth upon me like a giant - With great and irresistible force - as some strong and mighty warrior whom his adversary cannot resist. The Hebrew is גבור gı̂bbôr - "a mighty one."Septuagint, "The mighty - δυνάμενοι dunamenoi - run upon me."Vulgate, " gigas "- a giant.

Barnes: Job 16:15

I have sewed sackcloth - I have put on the badges of humiliation and grief; see the notes at Isa 3:24. This was the usual emblem of mourning. In order more deeply to express it, or to make it a "permanent"memorial of sorrow, it would seem that it was "sewed"around the body - as we "sew"crape on the hat.

And defiled my horn in the dust - The word rendered "defiled"(from עלל ‛âlal ) has, according to Gesenius, the notion of "repetition,"derived from the use of the Arabic word. The Arabic means, to drink again, that is, after a former draught; and then, to drink deep. Hence, the word is applied to any action which is repeated - as to the second blow by which one already struck down is killed; to an after-harvest, or to gleaning in the fields. Here Gesenius supposes it means to "maltreat,"to "abuse;"and the idea according to him is, that he had covered his whole head in the dust. The word "horn"is used in the Scriptures to denote strength and power. The figure is taken from horned animals, whose strength resides in their horns; and hence, as the horn is the means of defense, the word comes to denote that on which one relies; his strength, honor, dignity. A horn, made of "silver,"was also worn as an ornament, or as an emblem, on the forehead of females or warriors.

It was probably used at first by warriors as a symbol of "power, authority,"or "strength;"and the idea was undoubtedly derived from the fact that the strength of animals was seen to lie in the horn. Then it came to be a mere ornament, and as such is used still in the vicinity of Mount Lebanon. Oriental customs do not undergo those changes which are so common in the Western world, and it is possible that this custom prevailed in the time of Job. The "horn"was usually worn by females; it is also a part of the ornament on the head of a male, and as such would be regarded doubtless as an emblem of honor. The custom is prevalent at the present day among the Druses of Lebanon, the Egyptian cavalry, and in some parts of Russia bordering on Persia. Dr. Macmichael, in his "Journey,"says: "One of the most extraordinary parts of the attire of their females (Drusus of Lebanon), is a silver horn, sometimes studded with jewels, worn on the head in various positions, "distinguishing their different conditions."

A married woman has it affixed to the right side of the head, a widow on the left, and a virgin is pointed out by its being placed on the very crown. Over this silver projection the long veil is thrown, with which they so completely conceal their faces to rarely have more than an eye visible."The horn worn by females is a conical tube, about twelve inches long. Col. Light mentions the horn of the wife of an emir, made of gold, and studded with precious stones. Horns are worn by Abyssinian chiefs in military reviews, or on parade after a victory. They are much shorter than those of the females, and are about the size and shape of a candle extinguisher, fastened by a strong fillet to the head, which is often made of metal; they are not easily broken off. This special kind of horn is undoubtedly the kind made by the false prophet Zedekiah for Ahab, to whom he said, when Ahab was about to attack the enemy, "With these shalt thou push the Syrians, until thou hast conquered them;"1Ki 22:11; 2Ch 18:10; compare Deu 33:17. The idea here is, that whatever once constituted the reliance or the glory of Job, was now completely prostrate. It was as if it were buried in the earth.

Barnes: Job 16:16

My face is foul with weeping - Wemyss, "swelled."Noyes, "red."Good, "tarnished."Luther, "ist geschwollen"- is swelled. So Jerome. The Septuagint, strangely enough, ἡ γαστήρ μον συνκέκαυται, κ. τ. λ. hē gastēr mou sunkekautai , etc. "my belly is burned with weeping."The Hebrew word ( חמר châmar ) means to boil up, to ferment, to foam. Hence, it means to be red, and the word is often used in this sense in Arabic - from the idea of becoming heated or inflamed. Here it probably means either to be "swelled,"as any thing does that "ferments,"or to be "red"as if "heated"- the usual effect of weeping. The idea of being "defiled"is not in the word.

And on my eyelid; is the shadow of death - On the meaning of the word rendered "shadow of death,"see the notes at Job 3:5. The meaning is, that darkness covered his eyes, and he felt that he was about to die. One of the usual indications of the approach of death is, that the sight fails, and everything seems to be dark. Hence, Homer so often describes death by the phrase, "and darkness covered his eyes;"or the form "a cloud of death covered his eyes"- θανάτου νέφος ὄσσε ἐκάλυψη thanatou nephos osse ekalupsē . The idea here is, that he experienced the indications of approaching death.

Barnes: Job 16:17

Not for any injustice ... - Still claiming that he does not deserve his sorrows, and that these calamities had not come upon him on account of any enormous sins, as his friends believed.

My prayer is pure - My devotion; my worship of God is not hypocritical - as my friends maintain.

Barnes: Job 16:18

O earth - Passionate appeals to the earth are not uncommon in the Scriptures; see the notes at Isa 1:2. Such appeals indicate deep emotion, and are among the most animated forms of personification.

Cover not thou my blood - Blood here seems to denote the wrong done to him. He compares his situation with that of one who had been murdered, and calls on the earth not to conceal the crime, and prays that his injuries may not be hidden, or pass unavenged. Aben Ezra, Dr. Good, and some others, however, suppose that he refers to blood shed "by"him, and that the idea is, that he would have the earth reveal any blood if he had ever shed any; or in other words, that it is a strong protestation of his innocence. But the former interpretation seems to accord best with the connection. It is the exclamation of deep feeling. He speaks as a man about to die, but he says that he would die as an innocent and a much injured man, and he passionately prays that his death may not pass unavenged. God had crushed him, and his friends had wronged him, and he now earnestly implores that his character may yet be vindicated. "According to the saying of the Arabs, the blood of one who was unjustly slain remained upon the earth without sinking into it; until the avenger of blood came up. It was regarded as a proof of innocence."Eichhorn, "in loc"That there is much of irreverence in all this must, I think, be conceded. It is not language for us to imitate. But it is not more irreverent and unbecoming than what often occurs, and it is designed to show what the human heart "will"express when it is allowed to give utterance to its real feelings.

And let my cry have no place - Let it not be hid or concealed. Let there be nothing to hinder my cry from ascending to heaven. The meaning is, that Job wished his solemn protestations of his innocence to go abroad. He desired that all might hear him. He called on the nations and heaven to hear. He appealed to the universe. He desired that the earth would not conceal the proof of his wrongs, and that his cry might not be confined or limited by any bounds, but that it might go abroad so that all worlds might hear.

Barnes: Job 16:19

My witness is in heaven - That is, I can appeal to God for my sincerity. He is my witness; and he will bear record for me. This is an evidence of returning confidence in God - to which Job always returns even after the most passionate and irreverent expressions. Such is his real trust in God, that though he is betrayed at times into expressions of impatience and irreverence, yet he is sure to return to calmer views, and to show that he has true confidence in the Most High. The strength, the power, and the point of his expressions of passion and impatience are against his "friends;"but they "sometimes"terminate on God, as if even he was leagued with them against him. But he still had "permanent"or "abiding"confidence in God.

My record is on high - Margin "in the high places."It means, in heaven. Luther renders this, und der mich kennet, ist in der Hohe - and he who knows me is on high. The Hebrew is שׂהדי śâhêdı̂y - "my witness;"properly an eye witness. The meaning is, that he could appeal to God as a witness of his sincerity.

Poole: Job 16:2

I have heard many such things both from you, who do so odiously repeat the same things, and from divers others; for these things, though you pride and please yourselves in them, as if you had made some great and strange discoveries, are but vulgar and trivial.

Miserable comforters instead of giving me those comforts which you pretend to do, Job 15:11 , and which my condition loudly calls for, you feed me with terrors, and censures, and scoffs.

Poole: Job 16:3

When wilt thou put an end to these idle and impertinent discourses? He retorts upon him his charge against Job, Job 15:2,3 .

That thou answerest to wit, so or in such manner, so censoriously, and opprobriously, and peremptorily. What secret grounds hast thou for thy confidence? Thy arguments are flashy and weak; if thou hast any stronger, produce them.

Poole: Job 16:4

If your soul , i.e. your person, as Gen 12:5 .

I could heap up words against you i.e. I could multiply accusations and reproaches against you, as you do against me.

Shake mine head at you in way of derision, as this phrase is most commonly used; as 2Ki 19:21 Psa 22:7 Isa 37:22 Mat 27:39 .

Poole: Job 16:5

Strengthen you i.e. direct, and support, and comfort you. My discourse should comfort you. The words your grief are here understood, either out of the foregoing clause, where they are implied; or out of the next verse, where they are expressed. Possibly the words may be thus rendered without any ellipsis, which is most natural, if the translation be true and suitable: compassion (for the Hebrew word nid comes from nud , which signifies to condole ) should restrain or govern my lips, that they should avoid all speeches which may vex you, and speak only what may be to your comfort and benefit; whereas you let your tongues loose to speak whatsoever pleaseth you, or tormenteth me.

Poole: Job 16:6

Though I speak to God by prayer, or to you in way of discourse, I find no relief. Job having reproved his friends for their unkind carriage towards him, and aggravated it by his resolutions to have dealt more friendly with them, if they had been in his case; now he returns to his main business, to describe and aggravate his miseries, if by any means he could move his friends to pity and help him.

What am I eased? or, what part or grain of my grief or misery departeth from me ? I receive not one jot of ease. Neither speech nor silence do me any good.

Poole: Job 16:7

But or, surely , as this Hebrew particle most commonly signifies. He , i.e. God, as appears by the following words and verses.

Hath made me weary either of complaining, or of my life.

Thou he speaks in the second person to God, as in the former clause in the third person of God. Such change of persons are very usual in Scripture, and elsewhere.

Hast made desolate all my company hast turned my society into desolation, by destroying my children and servants.

Poole: Job 16:8

Thou hast filled me with wrinkles by consuming all my fat and flesh.

Which is a witness against me Heb. which is a witness of the reality, and greatness, and just cause of my sorrows. Or, which is become or made a witness , i.e. is produced by my friends as a witness of God’ s wrath, and of my hypocrisy and impiety.

Rising up in me i.e. which is in me. Or, rising up against me , as witnesses use to rise and stand up against a guilty person to accuse him.

Beareth witness to my face as witnesses are to accuse a person to his face, openly and evidently, so as any that look on my face may plainly discern it. But this clause may be rendered thus, my leanness in my face (i.e. which appears in my face, and causeth the wrinkles which are visible there) riseth up against me , and beareth witness , as before.

Poole: Job 16:9

He teareth me in his wrath Heb. his wrath teareth me in pieces , as a lion doth his prey.

Who hateth me Heb. and he hateth me , i.e. he pursueth me with a deadly hatred and rage. Or, and he is become mine enemy ; or, he sets himself against me with all his might ; or, he treats me like an implacable enemy . He gnasheth upon me with his teeth ; which is a gesture and sign of extreme anger and fury, as Psa 35:16 37:12 Lam 2:16 ; as elsewhere of grievous pain, as Luk 13:28 .

Mine enemy either,

1. God, who of a friend is now become my implacable enemy. Or,

2. Eliphaz, who deals with me more like an enemy than a friend.

Sharpeneth his eyes upon me i.e. looks upon me with a fierce and sparkling eye, as enraged persons uso to do.

Poole: Job 16:10

They the instruments of God’ s anger, my friends, as they are falsely called.

Gaped upon me with their mouth opened their mouths wide against me; either,

1. To devour and destroy me; as a lion which falls upon his prey with open mouth, as this phrase is used, Psa 22:13,14 . And this they did aggravating and increasing his sorrows, whereby he was well-nigh overwhelmed. Or,

2. To scoff and deride me, as it follows, and as this phrase is most commonly used, as Psa 22:8 35:21 .

Reproachfully or, by reproach ; or in way of scorn and contempt; whereof such smiting was a sign, as 1Ki 22:24 Lam 3:30 Mic 5:1 . The sign is here put for the thing signified; they despised and derided me.

They have gathered themselves together against me i.e. they are come from several places, and met together here, not for me, or to comfort me, as they pretended, but really against me, or to torment and grieve me. Heb. they have filled themselves , &c. Either,

1. They have filled up their numbers, they are all come against me . Or,

2. They have filled their minds with evil opinions of me, and their hearts with courage and resolution to assault me, and their mouths with words and arguments against me. Compare Ecc 8:11 Act 5:3 .

Poole: Job 16:11

To the ungodly either,

1. To my friends, who act the part of the wicked, in censuring and condemning the righteous, whom God approveth, and in pleading for a false and wicked cause. Or rather,

2. To the Chaldeans and Sabeans, who were a most wicked people, living in gross contempt of God, and injuriousness to all sorts of men. For this best suits both with the first clause of the next verse, which showeth that he speaketh of Job’ s first afflictions, which befell him when he was at ease ; and with Job’ s principal scope, which was to prove that both eminent prosperity and affliction did indifferently happen to good and bad men; and this was evident from this example, because holy Job was ruined, when these wicked people were most victorious and successful.

Poole: Job 16:12

I lived in great peace and prosperity, which makes my present miseries more grievous to me; and therefore my complaints are excusable, and I deserve pity rather than reproach from my friends.

Broken me asunder broken my spirit with the sense of his anger, and my body with loathsome ulcers, as also by destroying my children, a part of my own flesh or body.

Taken me by my neck, and shaken me to pieces as a mighty man doth with some young stripling, when he wrestleth with him. Set me up for his mark ; that he may shoot all his arrows into me, and that with delight, which archers have in that exercise.

Poole: Job 16:13

His archers i.e. his plagues or judgments, elsewhere compared to arrows, and here to archers.

He cleaveth my reins asunder with his arrows, i.e. he wounds me inwardly, and mortally, and incurably; which also is noted by pouring out the gall; such wounds being deadly.

Poole: Job 16:14

My calamities have no interruption, but one immediately succeeds another, as it did Job 1 .

Like a giant who falls upon his enemy with all his might, that he may overthrow and kill him.

Poole: Job 16:15

i.e. I put on sackcloth sewed together, not upon my other garments, but next to my skin, as was done in great calamities; as 2Ki 6:30 . So far am I from stretching out my hands against God , whereof I am accused, Job 15:25 , that I have humbled myself deeply under his hand. I have willingly parted with all my wealth, and power, and glory, (as the horn oft signifies in Scripture, as Psa 75:5 132:17 Luk 1:69 ) and been contented to lie in the dust, and to endure the contempt which God hath brought upon me.

Poole: Job 16:16

i. e. A gross and terrible darkness. My sight is very dim and dark, as is usual in case of sore diseases, or excessive grief and weeping, Lam 2:11 ; and especially in the approach of death: compare Psa 6:7 38:10 Lam 5:17 .

Poole: Job 16:17

And all this is not come upon me for any injurious dealing with others by oppression, or deceit, or bribery, wherewith I am implicitly charged, Job 15:16,20,34 ; but for other reasons known to God only, for I cannot discover them.

Also my prayer is pure I do not cast off God’ s fear and service, as I am accused to do, Job 15:4 . I do still pray and worship God, and my prayer is accompanied with a sincere heart and undefiled conscience: see Psa 109:7 Pro 28:9 1Ti 2:8 . So that I have lived inoffensively towards God and towards men; and therefore your assertion is both uncharitable and false, that eminent afflictions are peculiar to ungodly men.

Poole: Job 16:18

My blood so called not actively, to wit, his own blood; but passively or objectively, i.e. the blood of others shed by him, and lying upon his conscience. The earth is said to cover that blood which lies undiscovered and unrevenged; of which See Poole "Gen 4:10" , See Poole "Gen 4:11" ; See Poole "Isa 26:21" , But, saith Job, if I be guilty of destroying any one man by murder or oppression, as I am traduced, O Lord, let the earth disclose it; let it be brought to light, that I may suffer condign punishment for it.

My cry either,

1. Passively, to wit, the cries and groans which I have forced from others by my oppressions; let those cries have no place to hide them. Or rather,

2. Actively, the cry of my complaints to men, or prayers to God; let them find no place in the cars or hearts of God or men, if this be true: or, no place , i.e. no regard, or no power or success; in which sense God’ s word is said not to have place in evil men, Joh 8:37 ; and Esau not to

find place of repentance Heb 12:17 , i.e. all his entreaties and tears could not prevail with his father to repent of and retract the blessing given from him to Jacob.

Poole: Job 16:19

Besides the witness of men and of my own conscience, God is witness of my integrity.

Haydock: Job 16:2

Comforters. "Job's friends or comforters," are become proverbial, to denote people who do the contrary to what they seem to promise. (Haydock) ---

Never did men sustain worse the character of comforters. They all magnify their knowledge and piety, and make the most absurd application of their principles to Job's condition. (Calmet) ---

He was not ignorant that tyrants and wicked men were often, may generally till the age in which he lived, visited with visible judgments. (Haydock)

Haydock: Job 16:3

Windy, inconclusive arguments. They all entertain a mean opinion of their adversaries, as they did not agree in the application of the propositions. Hence though they might be true, they were nothing to their present purpose, chap. xv. 3. (Haydock) ---

Trouble. You can speak without any pain: but the case is far different with me. (Menochius) ---

Hebrew, "what emboldeneth thee to answer?" (Haydock) ---

Who asks thee for advice? (Calmet) ---

True friends will give it without upbraiding, or laying false crimes to the charge of any one. (Worthington)

Haydock: Job 16:4

My soul. If you had experienced my state of misery, (Haydock) I surely would not have behaved thus to you. (Calmet) Facile, cum valemus, recta consilia ægrotis damus:

Tu si hic sis, aliter sentias. (Terent. Andria.)

Haydock: Job 16:5

Wag, or shake my head out of pity, chap. xlii. 11., and Nahum iii. 7. The same sign often indicates astonishment or contempt, Psalm xxi. 8., and Matthew xxvii. 28. (Calmet)

Haydock: Job 16:7

But. Hebrew, "If I speak," &c.

Haydock: Job 16:8

Limbs. Hebrew, "company," (Haydock) or family. The assemblage of my limbs is also disordered by the leprosy.

Haydock: Job 16:9

Against me, in your opinion, as if I were guilty of lies. Hebrew, "my leanness bears witness, my falsehood has risen up against me and answered me to my face;" which may be understood in the same sense as the argument of Eliphaz. He is designated by the false speaker; (Calmet) unless we explain it of the wrinkles, which falsely indicated that Job was advanced in years, or of the malady; whence it was gathered that he must be a criminal. (Menochius) ---

Protestants, "my leanness riseth up." (Haydock)

Haydock: Job 16:11

Cheek. His friends seemed so enraged, as to be disposed to do so. (Calmet) ---

These expressions were strikingly verified in Christ. (Menochius) ---

The outrages may also be attributed to the devil; (Calmet) or, by personification, to the malady of Job. (Menochius)

Haydock: Job 16:14

Lances. Hebrew, "archers." Septuagint, "they have encompassed me, throwing lances into my veins, or loins, not sparing," &c. (Haydock) ---

Bowels. Hebrew and Septuagint, "gall," being afflicted with a dysentery. St. Thomas Aquinas explains it of his children, who were slain. (Haydock)

Haydock: Job 16:16

Flesh. Hebrew, "horn." Septuagint, "strength." (Haydock) ---

I have lost all my beauty and splendor, and have put on the garments of penance. (Calmet)

Haydock: Job 16:17

Dim. Hebrew and Septuagint, "covered with the shadow of death," (Haydock) greatly impaired. Some have almost lost their sight by weeping; and death seemed ready to close Job's eyes. (Calmet)

Haydock: Job 16:18

Hand, which has not been defiled with any injustice. (Menochius) ---

When. Hebrew, "and my prayer was pure." I never neglected this sacred duty, (chap. i. 5.) as my friends accuse me, chap. xv. 4. (Haydock) ---

They continued in their false accusation: so he repeats the same true answer. (Worthington)

Haydock: Job 16:19

In thee. Let the cry of my blood, which issues from my wounds, and the injury which my reputation has suffered, come before the throne of God. Calumny is a species of murder. See Genesis iv. 10. (Calmet) ---

If I be really guilty, I am willing to remain unburied. Let the dogs lick up my blood. (Cajetan) ---

Cry. Let the hills re-echo my sufferings. (Pineda) Et quodcumque meæ possunt narrare querelæ,

Cogar ad argutas dicere solus aves. (Propertius)

Gill: Job 16:1

Then Job answered and said. As soon as Eliphaz had done speaking, Job stood up, and made the following reply.

Gill: Job 16:2

I have heard many such things,.... As those Eliphaz has been discoursing of, concerning the punishment of wicked men; many instances of this kind had been reported to him from his preceptors, and from his parents, and which they had had from theirs, as well as Eliphaz had from his; and he had heard these things, or such like, told "many times" from one to another, as Ben Gersom interprets it; or "frequently", as the Vulgate Latin version, yea, he had heard them his friends say many things of this kind; so that there was nothing new delivered, nothing but what was "crambe millies cocta", the same thing over and over again; insomuch that it was not only needless and useless, but nauseous and disagreeable, and was far from carrying any conviction with it, or tracing weight and influence upon him; that he only gave it the hearing, and that was all, and scarce with any patience, it being altogether inapplicable to him: that wicked men were punished for their sins, he did not deny; and that good men were also afflicted, was a very plain case; and that neither good nor hatred, or an interest in the favour of God or not, were not known by these things; nor could any such conclusion be fairly drawn, that because Job was afflicted, that therefore he was a bad man:

miserable comforters are ye all; his friends came to comfort him, and no doubt were sincere in their intentions; they took methods, as they thought, proper to answer such an end; and were so sanguine as to think their consolations were the consolations of God, according to his will; and bore hard upon Job for seeming to slight them, Job 15:11; to which Job here may have respect; but they were so far from administering divine consolation, that they were none at all, and worse than none; instead of yielding comfort, what they said added to his trouble and affliction; they were, as it may be rendered, "comforters of trouble", or "troublesome comforters" ^k, which is what rhetoricians call an oxymoron; what they said, instead of relieving him, laid weights and heavy pressures upon him he could not bear; by suggesting his afflictions were for some enormous crime and secret sin that he lived in the commission of; and that he was no other than an hypocrite: and unless he repented and reformed, he could not expect it would be better with him; and this was the sentiment of them one and all: so to persons under a sense of sin, and distressed about the salvation of their souls, legal preachers are miserable comforters, who send them to a convicting, condemning, and cursing law, for relief; to their duties of obedience to it for peace, pardon, and acceptance with God; who decry the grace of God in man's salvation, and cry up the works of men; who lay aside the person, blood, and righteousness of Christ, the consolation of Israel, and leave out the Spirit of God the Comforter in their discourses; and indeed all that can be said, or directed to, besides the consolation that springs from God by Christ, through the application of the Spirit, signifies nothing; for if any comfort could be had from any other, he would not be, as he is called, the God of all comfort; all the creatures and creature enjoyments, even the best are broken cisterns, and like the deceitful brooks Job compares his friends to, Job 6:15, that disappoint when any expectations of comfort are raised upon them.

Gill: Job 16:3

Shall vain words have an end?.... Or "words of wind" ^k, vain empty words, great swelling words of vanity, mere bubbles that look big, and have nothing in them; here Job retorts what Eliphaz had insinuated concerning him and his words, Job 15:2; and he intimates such worthless discourses should have an end, and a speedy one, and not be carried on to any length, they not bearing it; and wishes they were at an end, that he might hear no more of them; and suggests that it was weak and foolish in them to continue them; that if they could speak to no better purpose, it would be best to be silent:

or what emboldeneth thee that thou answerest? when men are engaged in a good cause, have truth on their side, and are furnished with arguments sufficient to defend it, this animates and emboldens them to stand up in the defence of it, and to answer their adversaries, and to reply when there is occasion; but Job could not imagine what should encourage and spirit up Eliphaz to answer again, when he had been sufficiently confuted; when his cause was bad, and he had no strong reasons to produce in the vindication of it; or "what has exasperated" or "provoked thee" ^l to make reply? here Job seems to have thought that he had said nothing that was irritating, though it is notorious he had, such were his grief and troubles; and so well assured he was of his being in the right, that the harsh and severe words and expressions he had used were not thought by him to have exceeded due bounds, such as Job 12:2.

Gill: Job 16:4

I also could speak as ye do,.... As big words, with as high a tone, with as stiff a neck, and as haughtily and loftily; or "ought I to speak as you do" ^m? that I ought not, nor would you think I ought, if you were in my case; or, being so, "would I speak as you do" ⁿ? no, I would not, my conscience would not suffer me:

if your soul were in my soul's stead; in the same afflicted state and condition, in the same distressed case and circumstances; not that he wished it, as some render the words, for a good man will not wish hurt to another; only he supposes this, as it was a case supposable, and not impossible to be a fact, some time or another, in this state of uncertainty and change; however it is right to put ourselves in the case of others in our own imagination, that so it may be considered in the proper point of view, that we may better judge how we should choose to be treated ourselves in such circumstances, and so teach us to do that to others as we would have done to ourselves:

I could heap up words against you; talk as fast as you to me, and run you down with a great torrent of words; Job had a great fluency, he talked a great deal in his afflicted, state, too much as his friends thought, who represent him as dealing in a multitude of words, and as a very talkative man, Job 8:2; and what could he have done, had he his health, and in prosperous circumstances as formerly? he could have brought many charges and accusations against them, as they had against him; or "would I heap up words against you?" or "ought I?" &c. ^o; no, it would not be my duty, nor would I do it; humanity and good sense would never have allowed me to do it; but, on the contrary, I "would have joined myself with you", in a social, free, and familiar manner, in words ^p, in a friendly meeting with you, so the words may be read and paraphrased; I would have come and paid you a visit, and sat down by you, and entered into a kind and compassionate conversation with you about your case and condition, and done all I could to comfort you; I would have framed and composed (as the word used signifies) a set discourse on purpose; I would have sought out all the acceptable words, and put them together in the best manner I could for you ^q; had I the tongue of the learned, I would have made use of it, to have spoken a word in season to you:

and shake mine head at you; by way of scorn and derision, that is, he could have done it as well as they; shaking the head is used as a sign of contempt, Psa 22:8; or "would I", or "ought I to shake my head at you" ^r if in my case? no, I would not; as I ought not, I would have scorned to have done it; or the sense may be, "I would have shook my head at you", in a way of pity, bemoaning lamenting, and, condoling your case ^s; see Job 42:11.

Gill: Job 16:5

But I would strengthen you with my mouth,.... Comfort them with the words of his mouth; so God strengthens his people with strength in their souls, when he answers them with good and comfortable words; an angel strengthened Christ as man when in an agony, comforting him, suggesting comfortable things to him; so one saint may strengthen and comfort another when in distress, whether of soul or body; see Psa 138:3; and thus Job had strengthened and comforted others, with his words in former times, as Eliphaz himself owns, Job 4:3 and so he would again, were there a change in his circumstances, and objects presented:

and the moving of my lips should assuage your grief: words uttered by him, which are done by the moving of the lips, should be such as would have a tendency to allay grief, to stop, restrain, forbid, and lessen sorrow; at least that it might not break out in an extravagant way, and exceed bounds, and that his friends might not be swallowed up with overmuch sorrow.

Gill: Job 16:6

Though I speak, my grief is not assuaged,.... Though he spoke to God in prayer, and entreated for some abatement of his sorrows, he got no relief; and though he spoke to himself in soliloquies, his sorrow was not repressed nor lessened; he could not administer comfort to himself in the present case, though he might to others in like circumstances, if his own were changed;

and though I forbear speaking, hold my peace, and say nothing,

what am I eased? or "what goes from me" ^t? not anything of my trouble or grief; sometimes a man speaking of his troubles to his friends gives vent to his grief, and he is somewhat eased; and on the other hand being silent about it, he forgets it, and it goes off; but in neither of those ways could Job be released: or it may be his sense is, that when he spake of his affliction, and attempted to vindicate his character, he was represented as an impatient and passionate man, if not as blasphemous, so that his grief was rather increased than assuaged; and if he was silent, that was interpreted a consciousness of his guilt; so that, let him take what course he would, it was much the same, he could get no ease nor comfort.

Gill: Job 16:7

But now he hath made me weary,.... Or "it hath made me weary" ^u, that is, "my grief", as it may be supplied from Job 16:6; or rather God, as appears from the next clause, and from the following verse, where he is manifestly addressed; who by afflicting him had made him weary of the world, and all things in it, even of his very life, Job 10:1; his afflictions were so heavy upon him, and pressed him so hard, that his life was a burden to him; they were heavier than the sand of the sea, and his strength was not equal to them; he could scarcely drag along, was ready to sink and lie down under the weight of them:

thou hast made desolate all my company, or "congregation" ^w; the congregation of saints that met at his house for religious worship, as some think, which now through his affliction was broke up, whom Eliphaz had called a congregation of hypocrites, Job 15:34; which passage Job may have respect unto; or rather his family, his children, which were taken away from him: the Jews say ^x, ten persons in any place make a congregation; this was just the number of Job's children, seven sons and three daughters; or it may be he may have respect to his friends, that came to visit him, who were moved and stupefied as it were at the sight of him and his afflictions, as the word ^y is by some translated, and who were alienated from him; were not friendly to him, nor administered to him any comfort; so that they were as if he had none, or worse.

Gill: Job 16:8

And thou hast filled me with wrinkles,.... Not through old age, but through affliction, which had sunk his flesh, and made furrows in him, so that he looked older than he was, and was made old thereby before his time; see Lam 3:4; for this is to be understood of his body, for as for his soul, that through the grace of God, and righteousness of Christ, was without spot or wrinkle, or any such thing:

which is a witness against me; as it was improved by his friends, who represented his afflictions as proofs and testimonies of his being a bad man; though these wrinkles were witnesses for him, as it may be as well supplied, that he really was an afflicted man:

and my leanness rising up in me; his bones standing up, and standing out, and having scarce anything on them but skin, the flesh being gone:

beareth witness to my face; openly, manifestly, to full conviction; not that he was a sinful man, but an afflicted man; Eliphaz had no reason to talk to Job of a wicked man's being covered with fatness, and of collops of fat on his flanks, Job 15:27;

Gill: Job 16:9

He teareth me in his wrath, who hateth me,.... By whom is meant not Satan, as Jarchi, though he is an enemy to, and an hater of mankind, especially of good men; nor Eliphaz, as others, who had fallen upon Job with a great deal of wrath and fury, tearing his character in pieces, which Job attributed to his hatred of him; but it rather appears from the context that God himself is intended, of whom Job had now a mistaken notion and apprehension; taking him for his enemy, being treated by him, as he thought, as if he had an aversion to him, and an hatred of him; whereas God hates none of his creatures, being his offspring, and the objects of his tender care, and providential regard: indeed sin is hateful to him, and makes men odious in his sight, and he hates all the workers of iniquity, and those whom he passed by, when he chose others; though they are said to be hated by him as Esau was, yet not with a positive but a negative hatred; that is, are not loved by him; and considered as profane and ungodly persons, and as such foreordained to condemnation; for sin may be said to be hated, but good men never are; God's chosen ones, his children and special people, are the objects of his everlasting love; and though he may be angry with them, and show a little seeming wrath towards them, yet never hates them; hatred and love are as opposite as any two things can possibly be; and indeed, strictly and properly speaking, there is no wrath nor fury in God towards his people; though they deserve it, they are not appointed to it, but are delivered from it by Christ; and neither that nor any of the effects of it shall ever light on them; but Job concluded this from the providence he was under, in which God appeared terrible to him, like a lion or any such fierce and furious creature, to which he is sometimes compared, and compares himself, which seizes on its prey, and tears and rends it to pieces; Isa 38:13; thus God permitted Job's substance to be taken from him by the Chaldeans and Sabeans; his children by death, which was like tearing off his limbs; and his skin and his flesh to be rent and broken by boils and ulcers: Job was a type of Christ in his sorrows and sufferings; and though he was not now in the best frame of mind, the flesh prevailed, and corruptions worked, and he expressed himself in an unguarded manner, yet perhaps we shall not find, in any part of this book, things expressed, and the language in which they are expressed, more similar and to be accommodated to the case, and sorrows, and sufferings of Christ, than in this context; for though he was the son of God's love, his dear and well beloved son, yet as he was the surety of his people, and bore and suffered punishment in their stead, justice behaved towards him as though there was a resentment unto him, and an aversion of him; yea, he says, "thou hast cast off and abhorred, thou hast been wroth with thine Anointed" or "Messiah", Psa 89:38; and indeed he did bear the wrath of God, the vengeance of justice or curse of the righteous law; and was suffered to be torn in every sense, his temples with a crown of thorns, his cheeks by those that plucked off the hair, his hands and feet by the nails driven in them, and his side by the spear; and his life was torn, snatched, and taken away from him in a violent manner:

he gnasheth upon me with his teeth; as men do when they are full of wrath and fury: this is one way of showing it, as the enemies of David, a type of Christ, and the slayers of Stephen, his protomartyr, did, Psa 35:16; and as beasts of prey, such as the lion, wolf, do:

mine enemy sharpeneth his eyes upon me; the Targum adds, as a razor. Here again Job considers God as his enemy, though he was not, misinterpreting his dealings with him; he represents him as looking out sharp after him, inspecting narrowly into all his ways, and works, and actions, strictly observing his failings and infirmities, calling him to an account, and afflicting him for them, and dealing rigidly and severely with him for any small offence: his eyes seemed to him to be like flames of fire, to sparkle with wrath and revenge; his thee, as he imagined, was set against him, and his eyes upon him to destroy him; and thus the eye of vindictive justice was upon Christ his antitype, when he was made sin and a curse for his people, and the sword of justice was awaked against him, and thrust in him.

Gill: Job 16:10

They have gaped upon me with their mouth,.... Here Job speaks of the instruments which God suffered to use him ill; and he has respect to his friends who came with open mouth against him, loading him with calumnies and reproaches, laying charges to him he was not conscious of, and treating him with scorn and contempt, which such a gesture is sometimes a token of, Lam 3:46; and in which manner also Christ was used by men, on whom the reproach of them that reproached God and his people fell, and who exhibited false charges against him of various sorts; and he was the reproach of men and the contempt of the people, who laughed him to scorn, opened their mouths in derision; they shot out the lip and shook the head, and mocked and scoffed at him; yea, "they gaped upon him with their mouth as a ravening and a roaring lion", Psa 22:6; to which the allusion is here, when they cried out themselves and called upon others to join them, saying, "Crucify him, crucify him", Luk 23:21,

they have smitten me on the cheek reproachfully; to be smitten on the cheek is a reproach itself, and is a suffering not very patiently endured. Hence Christ, to teach his followers patience, advised when they were smitten on the one cheek to turn the other, that is, to take the blow patiently; and it is not the smart of the stroke that is so much regarded as the shame of it, the affront given, and the indignity offered; see 2Co 11:20; so that the phrase may be taken for reproaching him; and indeed it may be rendered, "they have smitten on the cheek with reproach" ^a; they reproached him, which was the same as if they had smitten him on the cheek; they smote him with their tongues, as Jeremiah's enemies smote him, Jer 18:18; they threw the dirt of scandal and calumny at him, and which is the common lot of God's people; and though since they are reproached for Christ's sake, for the Gospel's sake, and for righteousness sake, they should not be disturbed at that; but rather reckon themselves happy, as they are said to be, and bind these reproaches about their necks as chains of gold, and esteem them greater riches than all the treasures of Egypt. This was literally true of Job's antitype, the Messiah, for as it was foretold of him that he should give his cheek to those that plucked off the hair, and they should smite the Judge of Israel with a rod upon his cheek, Isa 50:6, so this was done unto him by the servants of the high priest in his hall, and by others, Mat 26:67;

they have gathered themselves together against me; Job's friends got together in order to visit him and comfort him, but it proved otherwise, and he viewed it in no other light than as a combination against him: the words may be rendered, "they filled themselves against me" ^b; their hearts with wrath and anger, as the Targum; their mouths with reproaches and calumnies, and their eyes with pleasure and delight, and satisfaction at his miseries and afflictions; and so the Vulgate Latin version,

"they are satiated with my punishments;''

though rather this may respect the high spirits they were in, the boldness and even impudence, as Job interpreted it, they showed in their conduct towards him, their hearts being swelled with pride and haughtiness and passion ^c; see Est 7:5; or else their numbers that came against him; so Mr. Broughton renders the words, "they came by full troops upon me"; Job's three friends, being great personages, very probably brought a large retinue and train of servants with them; who, observing their master's conduct, behaved in an indecent manner towards him themselves, to whom he may have respect, Job 30:1; this was verified in Christ his antitype, whom Judas, with a multitude of men, with swords and staves, even with a band of soldiers, came to apprehend in the garden; and when Herod and Pontius Pilate, with the Gentiles, and people of Israel, were gathered against him to do what God had determined should be done, Mat 26:46.

Gill: Job 16:11

God hath delivered me up to the ungodly,.... The evil or wicked one, for it is in the singular number; and designs either Satan, into whose hands God had not only delivered his substance, but his person, excepting his life; though it may be, and which is an objection to this sense, Job as yet knew it not; or else Eliphaz, or, the singular number being put for the plural, as the next clause explains it, all his friends, whom he in turn calls evil and wicked men, because of their treatment of him; or else the Sabeans and Chaldeans are intended, who were suffered to plunder him of his substance; the words are very applicable to Christ, who was delivered to the Gentiles, and into the hands of sinners and wicked men, and that by the determinate counsel and foreknowledge of God, who with wicked hands took him, and crucified him, Mat 20:19; or God "shut him up", or "delivered him bound" ^d, as the word signifies; which was literally true of Christ, who was bound by the Jews, and delivered first to the high priest, and then to the Roman governor, in such circumstances, Joh 18:12;

and turned me over into the hands of the wicked; signifying the same as before, unless it should be rendered, "and caused me to decline", or "come down by the hands of the wicked" ^e that is, from his former state of prosperity and happiness, into the low circumstances in which he was, and which he was brought into by the means of wicked men, God suffering it so to be.

Gill: Job 16:12

I was at ease, but he hath broken me asunder,.... He was in easy and affluent circumstances, abounding with the good things of this life, lay in his nest, as his expression is, Job 29:18; quietly and peaceably, where he expected he should have died; and he was easy in his mind, had peace of conscience, being a good man that feared God, and trusted in his living Redeemer, enjoying the presence of God, the light of his countenance, and the discoveries of his love, see Job 39:2; but now he was broken to pieces, he was stripped of his worldly substance; his family was broken up, and not a child left him; his body broken, and full of ruptures through boils and ulcers; and his spirits were broken with his afflictions, and a sense of divine displeasure; the arrows of God's wrath, in his apprehension, stuck in him, and the poison thereof drank up his spirits. Mr. Broughton renders it, "I was wealthy, and he hath undone me"; though once so opulent, he was now broken, and become a bankrupt. It may be applied to Christ, his antitype, who, though rich, became poor to make his people rich, 2Co 8:9; and whose body was broken for them; and he was wounded and bruised for their transgressions, and whose heart was broken with reproach:

he hath also taken me by the neck, and shaken me to pieces; as a combatant in wrestling, who is stronger than his antagonist, uses him; or as a giant, who takes a dwarf by his neck or collar, and shakes him, as if he would shake him to pieces, limb from limb; or "hath dashed" or "broken me to pieces" ^f; or to shivers; as glass or earthen vessels dashed against a wall, or struck with a hammer, fly into a thousand pieces, can never be put together again; so Job reckoned of his state and condition as irrecoverable, that his health, his substance, his family, could never be restored as they had been:

and set me up for his mark; to shoot at, of which he complains Job 7:20; a like expression is used by the church in Lam 3:12; and a phrase similar to this is used of Christ, Luk 2:34; and in consequence of this are what follow.

Gill: Job 16:13

His archers compass me round about,.... Satan and his principalities and powers casting their fiery darts at him; or rather, his friends shooting their arrows, even bitter words, reproaches, and calumnies; or the various diseases of his body, his boils and ulcers, which were so many arrows shot into him, in every part of him all around, and gave him exquisite pain and anguish; besides the arrows of the Almighty, or that painful sensation he had of the wrath of God. This also is true of Christ, the antitype of Job and of Joseph; of the latter of which it is said, "the archers sorely grieved him, and shot at him, but his bow abode in strength", Gen 49:23; so Satan and his ministers threw their fiery darts at Christ when on the cross, and the scribes and priests, his emissaries, surrounded him there, and shot out their reproachful and blasphemous words at him, and the justice of God smote him, and the law of God cast its curses on him. Gussetius renders the words, "his great ones" ^g; and such Job's friends were, men of great substance, and lived in great credit and honour; some have supposed them to be kings, and such were those that opposed Christ, and distressed him, the rulers of the people, civil and ecclesiastic:

he cleaveth my reins asunder; by causing his arrows to enter into them, Lam 3:13; the consequence of which must be death; a man cannot live, at least long, after this is his case; though some think this is to be understood of the disorder of the stone in his reins or kidneys, which was very distressing to him:

and doth not spare; shows no mercy or pity, though in such sad circumstances and dreadful agonies; thus God spared not his own son, Rom 8:32;

he poureth out my gall upon the ground; which is done by piercing the gall bladder with the sword, or any such instrument, see Job 20:25; which must issue in death; and the design of both these clauses is to show, that Job looked upon his case irretrievable, and he here makes use of hyperbolical expressions to set it forth by.

Gill: Job 16:14

He breaketh me with breach upon breach,.... Upon his substance, his family, and the health of his body, which came thick and fast, one after another; referring to the report of those things brought by one messenger upon the back of another, see Eze 7:26;

he runneth upon me like a giant; with great fury and fierceness, with great strength and courage, with great speed and swiftness, causing great terror and distress; he not being able to resist him, any more than a dwarf a giant, and no more, nor so much, a match for him; see Isa 42:13.

Gill: Job 16:15

I have sewed sackcloth upon my skin,.... Which he very probably put on when he rent his mantle, or sat in ashes, Job 1:20; which actions were usually performed together in times of distress and sorrow, see Gen 37:34; and this was no doubt a voluntary action of his, like that of the king of Nineveh and his subjects Jon 3:5; though some have thought that Job was so reduced that he had no clothes to wear, and was obliged to put on such coarse raiment, which is not probable; and it seems that he put this next to his skin, which must be very uneasy to one that had been used to such soft apparel, as it seems did also the kings of Israel in time of mourning, 1Ki 21:27; it is not only observed by several Jewish writers, that the word here used in the Arabic language signifies "skin", as we render it, as Aben Ezra, Ben Melech, and others; but the skin of the wound, the thin skin which is drawn over a wound when it is healing, as Ben Gersom and Bar Tzemach; which, being tender, must be very unfit to bear such rough raiment upon it; nay, Schultens observes, that the Arabic word more properly signifies "torn skin" ^h, as Job's skin must be full of ruptures through the boils and ulcers upon him; he himself says, that his "skin was broken, and become loathsome", Job 7:5; now to have sackcloth put on such a skin must be intolerable; the phrase of sewing it to it is very unusual; though it may signify no more than an application of it, a putting it on him, and clothing himself with it; yet it seems to denote its sticking close to him, as if it was sewed to his skin, through the purulent matter of his boils clotting and cleaving to it; for he says in Job 7:5 that his "flesh was clothed with worms and clods of dust"; and those running into one another were like one scab, and, as it were, a garment to him; his "disease bound him about as the collar of his coat", and his "skin was as black" as sackcloth itself, Job 30:18; the design of the expression is both to show the wretched and miserable condition he was in, and his great humiliation on account of his present circumstances; and that he was not that proud and haughty man, or behaved under his affliction in the insolent manner Eliphaz had suggested, Job 15:12; but was one that humbled himself under the mighty hand of God, which is further confirmed by the next clause:

and defiled my horn, in the dust: as he did when he sat in ashes, as he afterwards repented in dust and ashes; and it was usual in the times of mourning to put dust or ashes upon the head; which may be meant by his horn, the horn of a beast, to which the allusion is, being in the head; and this may be put for the whole body, which sometimes, on such occasions, was rolled in dust and ashes, see Jos 7:6; and the horn being an emblem of grandeur, power, and authority, may denote that Job now laid aside all the ensigns of it, and was content to have his honour laid in the dust, and lie low before God, and not lift up his horn unto him, and much less stretch out his hand against him; the Targum is,

"I sprinkled my glory in or with dust.''

Gill: Job 16:16

My face is foul with weeping,.... On account of the loss of his substance, and especially of his children; at the unkindness of his friends, and over his own corruptions, which he felt working in him, and breaking forth in unbecoming language; and because of the hidings of the face of God from him: the word used in the Arabic language ⁱ has the, signification of redness in it, as Aben Ezra and others observe; of red wine, and, as Schultens adds, of the fermentation of it; and is fitly used to express a man's face in excessive weeping, which looks red, and swelled, and blubbered:

and on my eyelids is the shadow of death; which were become dim through weeping, so that he could scarcely see out of them, and, like a dying man, could hardly lift them up; and such was his sorrowful condition, that he never expected deliverance from it, but that it would issue in death; and which he supposed was very near, and that he had many symptoms of it, of which the decay of his eyesight was one; and he was so far from winking with his eyes in a wanton and ludicrous way, as Eliphaz had hinted, Job 15:12; that there was such a dead weight upon them, even the shadow of death itself, that he was not able to lift them up.

Gill: Job 16:17

Not for any injustice in my hands,.... Came all those afflictions and calamities upon him, which occasioned so much sorrow, weeping, mourning, and humiliation; he does not say there was no sin in him, not any in his heart, nor in his life, nor any iniquity done by him, he had acknowledged these things before, Job 7:20; but that there was nothing in his hands gotten in an unjust manner; he had taken away no man's property, nor injured him in the least in a private way; nor had he perverted justice as a public magistrate, by taking bribes or accepting persons, and could challenge any to prove he had, as Samuel did, 1Sa 12:3;

also my prayer is pure: he prayed, which disproves the calumny of Eliphaz, Job 15:4; and his prayer was pure too; not that it was free from failings and infirmities, which attend the best, but from hypocrisy and deceit; it came not out of feigned lips, but was put up in sincerity and truth; it sprang from an heart purified by the grace of God, and sprinkled from an evil conscience; it was put up in the faith of Christ, and as a pure offering through him; Job lifted up pure and holy hands, and with these a pure and holy heart, and for pure and holy things; so that it was not for want of doing justice to men, nor for want of devotion towards God, that be was thus afflicted by him; compare with this what is said of his antitype, Isa 53:9.

Gill: Job 16:18

O earth, cover not thou my blood,.... This is an imprecation, wishing that if; he had been guilty of any capital crime, of such acts of injustice that he ought to be punished by the judge, and even to die for them, that his blood when spilt might not be received into the earth, but be licked up by dogs, or that he might have no burial or interment in the earth; and if he had committed such sins as might come under the name of blood, either the shedding of innocent blood, though that is so gross a crime that it can hardly be thought that Job's friends even suspected this of him; or rather other foul sins, as injustice and oppression of the poor; the Tigurine version is, "my capital sins", see Isa 1:15; then he wishes they might never be covered and concealed, but disclosed and spread abroad everywhere, that all might know them, and he suffer shame for them; even as the earth discloses the blood of the slain, when inquisition is made for it, Isa 26:21;

and let my cry have no place; meaning if he was the wicked man and the hypocrite he was said to be, or if his prayer was not pure, sincere, and upright, as he said it was, then he desired that when he cried to God, or to man, in his distress, he might be regarded by neither; that his cry might not enter into the ears of the Lord of hosts, but that it might be shut out, and he cover himself with a cloud, that it might not pass through, and have any place with him; land that he might not meet with any pity and compassion from the heart, nor help and relief from the hand of any man.

Gill: Job 16:19

Also now, behold, my witness is in heaven,.... That is, God, who dwells in the heavens, where his throne is, and which is the habitation of his holiness, and from whence he beholds all the sons of men, and their actions, is the all seeing and all knowing Being; and therefore Job appeals to him as his witness, if he was guilty of the things laid to his charge, to bear witness against him, but if not to be a witness for him, which he believed he would, and desired he might:

for my record is on high; or "my testimony"; that can testify for me; who is an "eyewitness" ^k, as some render it, before whom all things are naked and open; who has seen all my actions, even the very inmost recesses of my mind, all the thoughts of my heart, and all the principles of my actions, and him I desire to bear record of me; such appeals are lawful in some cases, which ought not to be common and trivial ones, but of moment and importance, and which cannot well be determined in any other way; such as was the charge of hypocrisy against Job, and suspicions of his having been guilty of some notorious crime, though it could not be pointed at and proved; see 1Sa 12:3, 2Co 1:13.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 16:1

¹ sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8–17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death.

NET Notes: Job 16:2

¹ tn The expression uses the Piel participle in construct: מְנַחֲמֵי עָמָל (mÿnahame ’amal, “comforters of trouble”), i.e., comforters who increase trouble instead of relieving it. D. W. Thomas translates this “breathers out of trouble” (“A Note on the Hebrew Root naham,” ExpTim 44 [1932/33]: 192).

NET Notes: Job 16:3

¹ tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (’o, see GKC 475 §150.g).

² tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.

³ tn Heb “words of wind.”

⁴ tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).

⁵ tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”

NET Notes: Job 16:4

¹ tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.

² tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).

³ tn This verb אַחְבִּירָה (’akhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4,” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).

⁴ sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).

NET Notes: Job 16:5

¹ tn “But” has been added in the translation to strengthen the contrast.

² tn The Piel of אָמַץ (’amats) means “to strengthen, fortify.”

³ tn Heb “my mouth.”

⁴ tn The verb יַחְשֹׂךְ (yakhsokh) means “to restrain; to withhold.” There is no object, so many make it first person subject, “I will not restrain.” The LXX and the Syriac have a different person – “I would not restrain.” G. R. Driver, arguing that the verb is intransitive here, made it “the solace of my lips would not [added] be withheld” (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means “soothed, assuaged.”

NET Notes: Job 16:6

¹ tn “But” is supplied in the translation to strengthen the contrast.

² tn The Niphal יֵחָשֵׂךְ (yekhasekh) means “to be soothed; to be assuaged.”

³ tn Some argue that מָה (mah) in the text is the Arabic ma, the simple negative. This would then mean “it does not depart far from me.” The interrogative used rhetorically amounts to the same thing, however, so the suggestion is not necessary.

NET Notes: Job 16:7

¹ tn In poetic discourse there is often an abrupt change from person to another. See GKC 462 §144.p. Some take the subject of this verb to be God, others the pain (“surely now it has worn me out”).

NET Notes: Job 16:8

¹ tn The verb is קָמַט (qamat) which is used only here and in 22:16; it means “to seize; to grasp.” By God’s seizing him, Job means his afflictions.

² tn The subject is “my calamity.”

³ tn The verb is used in Ps 109:24 to mean “to be lean”; and so “leanness” is accepted here for the noun by most. Otherwise the word is “lie, deceit.” Accordingly, some take it here as “my slanderer” or “my liar” (gives evidence against me).

NET Notes: Job 16:9

¹ tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God.

² sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.

³ tn The verb שָׂטַם (satam) is translated “hate” in the RSV, but this is not accepted by very many. Many emend it to שָׁמט (shamat), reading “and he dropped me” (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370).

⁴ tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.

NET Notes: Job 16:10

¹ tn “People” is supplied; the Hebrew verb is third plural. The colon reads, “they have opened against me with [the preposition is instrumental] their mouth.” The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others).

² tn This is an “insult” or a “reproach.”

³ tn The verb יִתְמַלָּאוּן (yitmalla’un) is taken from מָלֵא (male’), “to be full,” and in this stem, “to pile up; to press together.” The term has a military connotation, such as “to mobilize” (see D. W. Thomas, “ml'w in Jeremiah 4:5 : a military term,” JJS 3 [1952]: 47-52). Job sees himself surrounded by enemies who persecute him and mock him.

NET Notes: Job 16:11

¹ tn The word עֲוִיל (’avil) means “child,” and this cannot be right here. If it is read as עַוָּל (’avval) as in Job 27:7 it would be the unrighteous.

² sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.

³ tn The word יִרְטֵנִי (yirteni) does not derive from the root רָטָה (ratah) as would fit the pointing in the MT, but from יָרַט (yarat), cognate to Arabic warrata, “to throw; to hurl.” E. Dhorme (Job, 236) thinks that since the normal form would have been יִירְטֵנִי (yirÿteni), it is probable that one of the yods (י) would have affected the word עֲוִיל (’avil) – but that does not make much sense.

NET Notes: Job 16:12

¹ tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.

² tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.”

NET Notes: Job 16:13

¹ tn The meaning of “his archers” is supported for רַבָּיו (rabbayv) in view of Jer 50:29. The LXX, Syriac, Vulgate, Targum Job, followed by several translations and commentators prefer “arrows.” They see this as a more appropriate figure without raising the question of who the archers might be (see 6:4). The point is an unnecessary distinction, for the figure is an illustration of the affliction that God has brought on him.

² tn Heb “and he does not pity,” but the clause is functioning adverbially in the line.

³ tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13.

⁴ tn This word מְרֵרָתִי (mÿrerati, “my gall”) is found only here. It is close to the form in Job 13:26, “bitter things.” In Job 20:14 it may mean “poison.” The thought is also found in Lam 2:11.

NET Notes: Job 16:14

¹ tn The word פָּרַץ (parats) means “to make a breach” in a wall (Isa 5:5; Ps 80:13). It is used figuratively in the birth and naming of Peres in Gen 38:29. Here the image is now of a military attack that breaks through a wall. The text uses the cognate accusative, and then with the addition of עַל־פְּנֵי (’al-pÿne, “in addition”) it repeats the cognate noun. A smooth translation that reflects the three words is difficult. E. Dhorme (Job, 237) has “he batters me down, breach upon breach.”

² tn Heb “runs.”

NET Notes: Job 16:15

¹ sn The language is hyperbolic; Job is saying that the sackcloth he has put on in his lamentable state is now stuck to his skin as if he had stitched it into the skin. It is now a habitual garment that he never takes off.

² tn The Poel עֹלַלְתִּי (’olalti) from עָלַל (’alal, “to enter”) has here the meaning of “to thrust in.” The activity is the opposite of “raising high the horn,” a picture of dignity and victory.

³ tn There is no English term that captures exactly what “horn” is meant to do. Drawn from the animal world, the image was meant to convey strength and pride and victory. Some modern commentators have made other proposals for the line. Svi Rin suggested from Ugaritic that the verb be translated “lower” or “dip” (“Ugaritic – Old Testament Affinities,” BZ 7 [1963]: 22-33).

NET Notes: Job 16:16

¹ tn An intensive form, a Qetaltal form of the root חָמַר (khamar, “red”) is used here. This word has as probable derivatives חֹמֶר (khomer, “[red] clay”) and חֲמוֹר (khamor, “[red] ass”) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads “my belly”).

² sn A. B. Davidson (Job, 122) notes that spontaneous and repeated weeping is one of the symptoms of elephantiasis.

³ sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen.

NET Notes: Job 16:17

¹ tn For the use of the preposition עַל (’al) to introduce concessive clauses, see GKC 499 §160.c.

NET Notes: Job 16:18

¹ sn Job knows that he will die, and that his death, signified here by blood on the ground, will cry out for vindication.

² tn The word is simply “a place,” but in the context it surely means a hidden place, a secret place that would never be discovered (see 18:21).

NET Notes: Job 16:19

¹ sn The witness in heaven must be God, to whom the cries and prayers come. Job’s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness.

² tn The parallelism now uses the Aramaic word “my advocate” – the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban’s naming of the “heap of witness” in Aramaic – “Sahadutha.”

Geneva Bible: Job 16:3

Shall ^{( a )} vain words have an end? or what emboldeneth thee that thou answerest?

^{( a )} Which serve for vain ostentation and for no true comfort.

Geneva Bible: Job 16:4

I also could speak as ye [do]: if your ^{( c )} soul were in my soul's stead, I could heap up words against you, and ^{( d )} shake mine head at you.

^{( c )} I would that you felt what I do.

^{( d )} That is, mock at your misery, as you do at mine.

Geneva Bible: Job 16:5

[But] I would strengthen you ^{( e )} with my mouth, and the moving of my lips should asswage [your grief].

^{( e )} If this were in my power, yet I would comfort you and not do as you do to me.

Geneva Bible: Job 16:6

Though I speak, my grief is ^{( f )} not asswaged: and [though] I forbear, what am I eased?

^{( f )} If you would say, "Why do you not then comfort yourself?" he answers that the judgments of God are more heavy than he is able to assuage either by words or silence.

Geneva Bible: Job 16:7

But now ^{( g )} he hath made me weary: thou hast made desolate all my ^{( h )} company.

^{( g )} Meaning, God.

^{( h )} That is, destroyed most of my family.

Geneva Bible: Job 16:8

And thou hast filled me with ^{( i )} wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face.

^{( i )} In token of sorrow and grief.

Geneva Bible: Job 16:9

^{( k )} He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.

^{( k )} That is, God by his wrath: and in this diversity of words and high style, he expresses how grievous the hand of God was on him.

Geneva Bible: Job 16:10

They have gaped upon me with their mouth; they have smitten me upon the ^{( l )} cheek reproachfully; they have gathered themselves together against me.

^{( l )} That is, has handled me contemptuously: for so slapping the cheek signified, (1Ki 22:24; Mar 14:65)

Geneva Bible: Job 16:11

God hath delivered me to the ungodly, and turned me over into the ^{( m )} hands of the wicked.

^{( m )} They have led me where they would.

Geneva Bible: Job 16:13

His ^{( n )} archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall ^{( o )} upon the ground.

^{( n )} His manifold afflictions.

^{( o )} I am wounded to the heart.

Geneva Bible: Job 16:15

I have sewed sackcloth upon my skin, and defiled my ^{( p )} horn in the dust.

^{( p )} Meaning, his glory was brought low.

Geneva Bible: Job 16:17

Not for [any] injustice in ^{( q )} mine hands: also my prayer ^{( r )} [is] pure.

^{( q )} Signifying that he is not able to understand the cause of this his grievous punishment.

^{( r )} That is, unfeigned and without hypocrisy.

Geneva Bible: Job 16:18

O earth, cover not thou my ^{( s )} blood, and let my cry have no place.

^{( s )} Let my sin be known if I am such a sinner as my adversaries accuse me, and let me find no favour.

Geneva Bible: Job 16:19

Also now, behold, my ^{( t )} witness [is] in heaven, and my record [is] on high.

^{( t )} Though man condemn me, yet God is witness of my cause.

Commentary -- Verse Range Notes

TSK Synopsis: Job 16:1-22

1 Job reproves his friends for unmercifulness.

17 He maintains his innocency.

MHCC: Job 16:1-5

Eliphaz had represented Job's discourses as unprofitable, and nothing to the purpose; Job here gives his the same character. Those who pass censures, must expect to have them retorted; it is easy, it is endless, but what good does it do? Angry answers stir up men's passions, but never convince their judgments, nor set truth in a clear light. What Job says of his friends is true of all creatures, in comparison with God; one time or other we shall be made to see and own that miserable comforters are they all. When under convictions of sin, terrors of conscience, or the arrests of death, only the blessed Spirit can comfort effectually; all others, without him, do it miserably, and to no purpose. Whatever our brethren's sorrows are, we ought by sympathy to make them our own; they may soon be so.

MHCC: Job 16:6-16

Here is a doleful representation of Job's grievances. What reason we have to bless God, that we are not making such complaints! Even good men, when in great troubles, have much ado not to entertain hard thoughts of God. Eliphaz had represented Job as unhumbled under his affliction: No, says Job, I know better things; the dust is now the fittest place for me. In this he reminds us of Christ, who was a man of sorrows, and pronounced those blessed that mourn, for they shall be comforted.

MHCC: Job 16:17-22

Job's condition was very deplorable; but he had the testimony of his conscience for him, that he never allowed himself in any gross sin. No one was ever more ready to acknowledge sins of infirmity. Eliphaz had charged him with hypocrisy in religion, but he specifies prayer, the great act of religion, and professes that in this he was pure, though not from all infirmity. He had a God to go to, who he doubted not took full notice of all his sorrows. Those who pour out tears before God, though they cannot plead for themselves, by reason of their defects, have a Friend to plead for them, even the Son of man, and on him we must ground all our hopes of acceptance with God. To die, is to go the way whence we shall not return. We must all of us, very certainly, and very shortly, go this journey. Should not then the Saviour be precious to our souls? And ought we not to be ready to obey and to suffer for his sake? If our consciences are sprinkled with his atoning blood, and testify that we are not living in sin or hypocrisy, when we go the way whence we shall not return, it will be a release from prison, and an entrance into everlasting happiness.

Matthew Henry: Job 16:1-5

Both Job and his friends took the same way that disputants commonly take, which is to undervalue one another's sense, and wisdom, and management. The longer the saw of contention is drawn the hotter it grows; and the beginning of this sort of strife is as the letting forth of water; therefore leave it off before it be meddled with. Eliphaz had represented Job's discourses as idle, and unprofitable, and nothing to the purpose; and Job here gives his the same character. Those who are free in passing such censures must expect to have them retorted; it is easy, it is endless: but cui bono ? - what good does it do? It will stir up men's passions, but will never convince their judgments, nor set truth in a clear light. Job here reproves Eliphaz, 1. For needless repetitions (v. 2): " I have heard many such things. You tell me nothing but what I knew before, nothing but what you yourselves have before said; you offer nothing new; it is the same thing over and over again."This Job thinks as great a trial of his patience as almost any of his troubles. The inculcating of the same things thus by an adversary is indeed provoking and nauseous, but by a teacher it is often necessary, and must not be grievous to the learner, to whom precept must be upon precept, and line upon line. Many things we have heard which it is good for us to hear again, that we may understand and remember them better, and be more affected with them and influenced by them. 2. For unskilful applications. They came with a design to comfort him, but they went about it very awkwardly, and, when they touched Job's case, quite mistook it: " Miserable comforters are you all, who, instead of offering any thing to alleviate the affliction, add affliction to it, and make it yet more grievous."The patient's case is sad indeed when his medicines are poisons and his physicians his worst disease. What Job says here of his friends is true of all creatures, in comparison with God, and, one time or other, we shall be made to see it and own it, that miserable comforters are they all. When we are under convictions of sin, terrors of conscience, and the arrests of death, it is only the blessed Spirit that can comfort effectually; all others, without him, do it miserably, and sing songs to a heavy heart, to no purpose. 3. For endless impertinence. Job wishes that vain words might have an end, Job 16:3. If vain, it were well that they were never begun, and the sooner they are ended the better. Those who are so wise as to speak to the purpose will be so wise as to know when they have said enough of a thing and when it is time to break off. 4. For causeless obstinacy. What emboldeneth thee, that thou answerest? It is a great piece of confidence, and unaccountable, to charge men with those crimes which we cannot prove upon them, to pass a judgment on men's spiritual state upon the view of their outward condition, and to re-advance those objections which have been again and again answered, as Eliphaz did. 5. For the violation of the sacred laws of friendship, doing by his brother as he would not have been done by and as his brother would not have done by him. This is a cutting reproof, and very affecting, Job 16:4, Job 16:5. (1.) He desires his friends, in imagination, for a little while, to change conditions with him, to put their souls in his soul's stead, to suppose themselves in misery like him and him at ease like them. This was no absurd or foreign supposition, but what might quickly become true in fact. So strange, so sudden, frequently, are the vicissitudes of human affairs, and such the turns of the wheel, that the spokes soon change places. Whatever our brethren's sorrows are, we ought by sympathy to make them our own, because we know not how soon they may be so. (2.) He represents the unkindness of their conduct towards him, by showing what he could do to them if they were in his condition: I could speak as you do. It is an easy thing to trample upon those that are down, and to find fault with what those say that are in extremity of pain and affliction: " I could heap up words against you, as you do against me; and how would you like it? how would you bear it?"(3.) He shows them what they should do, by telling them what in that case he would do (Job 16:5): " I would strengthen you, and say all I could to assuage your grief, but nothing to aggravate it."It is natural to sufferers to think what they would do if the tables were turned. But perhaps our hearts may deceive us; we know not what we should do. We find it easier to discern the reasonableness and importance of a command when we have occasion to claim the benefit of it than when we have occasion to do the duty of it. See what is the duty we owe to our brethren in their affliction. [1.] We should say and do all we can to strengthen them, suggesting to them such considerations as are proper to encourage their confidence in God and to support their sinking spirits. Faith and patience are the strength of the afflicted; whatever helps these graces confirms the feeble knees. [2.] To assuage their grief - the causes of their grief, if possible, or at least their resentment of those causes. Good words cost nothing; but they may be of good service to those that are in sorrow, not only as it is some comfort to them to see their friends concerned for them, but as they may be so reminded of that which, through the prevalency of grief, was forgotten. Though hard words (we say) break no bones, yet kind words may help to make broken bones rejoice; and those have the tongue of the learned that know how to speak a word in season to the weary.

Matthew Henry: Job 16:6-16

Job's complaint is here as bitter as any where in all his discourses, and he is at a stand whether to smother it or to give it vent. Sometimes the one and sometimes the other is a relief to the afflicted, according as the temper or the circumstances are; but Job found help by neither, Job 16:6. 1. Sometimes giving vent to grief gives ease; but, " Though I speak "(says Job), " my grief is not assuaged, my spirit is never the lighter for the pouring out of my complaint; nay, what I speak is so misconstrued as to be turned to the aggravation of my grief."2. At other times keeping silence makes the trouble the easier and the sooner forgotten; but (says Job) though I forbear I am never the nearer; what am I eased? If he complained he was censured as passionate; if not, as sullen. If he maintained his integrity, that was his crime; if he made no answer to their accusations, his silence was taken for a confession of his guilt.

Here is a doleful representation of Job's grievances. O what reason have we to bless God that we are not making such complaints! He complains,

I. That his family was scattered (Job 16:7): " He hath made me weary, weary of speaking, weary of forbearing, weary of my friends, weary of life itself; my journey through the world proves so very uncomfortable that I am quite tired with it."This made it as tiresome as any thing, that all his company was made desolate, his children and servants being killed and the poor remains of his great household dispersed. The company of good people that used to meet at his house for religious worship, was now scattered, and he spent his sabbaths in silence and solitude. He had company indeed, but such as he would rather have been without, for they seemed to triumph in his desolation. If lovers and friends are put far from us, we must see and own God's hand in it, making our company desolate.

II. That his body was worn away with diseases and pains, so that he had become a perfect skeleton, nothing but skin and bones, Job 16:8. His face was furrowed, not with age, but sickness: Thou hast filled me with wrinkles. His flesh was wasted with the running of his sore boils, so that his leanness rose up in him, that is, his bones, that before were not seen, stuck out, Job 33:21. These are called witnesses against him, witnesses of God's displeasure against him, and such witnesses as his friends produced against him to prove him a wicked man. Or, "They are witnesses for me, that my complaint is not causeless,"or "witnesses to me, that I am a dying man, and must be gone shortly."

III. That his enemy was a terror to him, threatened him, frightened him, looked sternly upon him, and gave all the indications of rage against him (Job 16:9): He tears me in his wrath. But who is this enemy? 1. Eliphaz, who showed himself very much exasperated against him, and perhaps had expressed himself with such marks of indignation as are here mentioned: at least, what he said tore Job's good name and thundered nothing but terror to him; his eyes were sharpened to spy out matter of reproach against Job, and very barbarously both he and the rest of them used him. Or, 2. Satan. He was his enemy that hated him, and perhaps, by the divine permission, terrified him with apparitions, as (some think) he terrified our Saviour, which put him into his agonies in the garden; and thus he aimed to make him curse God. It is not improbable that this is the enemy he means. Or, (3.) God himself. If we understand it of him, the expressions are indeed as rash as any he used. God hates none of his creatures; but Job's melancholy did thus represent to him the terrors of the Almighty: and nothing can be more grievous to a good man than to apprehend God to be his enemy. If the wrath of a king be as messengers of death, what is the wrath of the King of kings!

IV. That all about him were abusive to him, Job 16:10. They came upon him with open mouth to devour him, as if they would swallow him alive, so terrible were their threats and so scornful was their conduct to him. They offered him all the indignities they could invent, and even smote him on the cheek; and herein many were confederate. They gathered themselves together against him, even the abjects, Psa 35:15. Herein Job was a type of Christ, as many of the ancients make him: these very expressions are used in the predictions of his sufferings, Psa 22:13, They gaped upon me with their mouths; and (Mic 5:1), They shall smite the Judge of Israel with a rod upon the cheek, which was literally fulfilled, Mat 26:67. How were those increased that troubled him!

V. That God, instead of delivering him out of their hands, as he hoped, delivered him into their hands (Job 16:11): He hath turned me over into the hands of the wicked. They could have had no power against him if it had not been given them from above. He therefore looks beyond them to God who gave them their commission, as David did when Shimei cursed him; but he thinks it strange, and almost thinks it hard, that those should have power against him who were God's enemies as much as his. God sometimes makes use of wicked men as his sword to one another (Psa 17:13) and his rod to his own children, Isa 10:5. Herein also Job was a type of Christ, who was delivered into wicked hands, to be crucified and slain, by the determinate counsel and fore-knowledge of God, Act 2:23.

VI. That God not only delivered him into the hands of the wicked, but took him into his own hands too, into which it is a fearful thing to fall (Job 16:12): " I was at ease in the comfortable enjoyment of the gifts of God's bounty, not fretting and uneasy, as some are in the midst of their prosperity, who thereby provoke God to strip them; yet he has broken me asunder, put me upon the rack of pain, and torn me limb from limb."God, in afflicting him, had seemed, 1. As if he were furious. Though fury is not in God, he thought it was, when he took him by the neck (as a strong man in a passion would take a child) and shook him to pieces, triumphing in the irresistible power he had to do what he would with him. 2. As if he were partial. "He has distinguished me from the rest of mankind by this hard usage of me: He has set me up for his mark, the butt at which he is pleased to let fly all his arrows: at me they are directed, and they come not by chance; against me they are levelled, as if I were the greatest sinner of all the men of the east or were singled out to be made an example."When God set him up for a mark his archers presently compassed him round. God has archers at command, who will be sure to hit the mark that he sets up. Whoever are our enemies, we must look upon them as God's archers, and see him directing the arrow. It is the Lord; let him do what seemeth him good. 3. As if he were cruel, and his wrath as relentless as his power was resistless. As if he contrived to touch him in the tenderest part, cleaving his reins asunder with acute pains; perhaps they were nephritic pains, those of the stone, which lie in the region of the kidneys. As if he had no mercy in reserve for him, he does not spare nor abate any thing of the extremity. And as if he aimed at nothing but his death, and his death in the midst of the most grievous tortures: He pours out my gall upon the ground, as when men have taken a wild beast, and killed it, they open it, and pour out the gall with a loathing of it. He thought his blood was poured out, as if it were not only not precious, but nauseous. 4. As if he were unreasonable and insatiable in his executions (Job 16:14): " He breaketh me with breach upon breach, follows me with one wound after another."So his troubles came at first; while one messenger of evil tidings was speaking another came: and so it was still; new boils were rising every day, so that he had no prospect of the end of his troubles. Thus he thought that God ran upon him like a giant, whom he could not possibly stand before or confront; as the giants of old ran down all their poor neighbours, and were too hard for them. Note, Even good men, when they are in great and extraordinary troubles, have much ado not to entertain hard thoughts of God.

VII. That he had divested himself of all his honour, and all his comfort, in compliance with the afflicting providences that surrounded him. Some can lessen their own troubles by concealing them, holding their heads as high and putting on as good a face as ever; but Job could not do so: he received the impressions of them, and, as one truly penitent and truly patient, he humbled himself under the mighty hand of God, Job 16:15, Job 16:16. 1. He now laid aside all his ornaments and soft clothing, consulted not either his ease or finery in his dress, but sewed sackcloth upon his skin; that clothing he thought good enough for such a defiled distempered body as he had. Silks upon sores, such sores, he thought, would be unsuitable; sackcloth would be more becoming. Those are fond indeed of gay clothing that will not be weaned from it by sickness and old age, and, as Job was (Job 16:8), by wrinkles and leanness. He not only put on sackcloth, but sewed it on, as one that resolved to continue his humiliation as long as the affliction continued. 2. He insisted not upon any points of honour, but humbled himself under humbling providences: He defiled his horn in the dust, and refused the respect that used to be paid to his dignity, power, and eminency. Note, When God brings down our condition, that should bring down our spirits. Better lay the horn in the dust than lift it up in contradiction to the designs of Providence and have it broken at last. Eliphaz had represented Job as high and haughty, and unhumbled under his affliction. "No,"says Job, "I know better things; the dust is now the fittest place for me."3. He banished mirth as utterly unseasonable, and set himself to sow in tears (Job 16:16): " My face is foul with weeping so constantly for my sins, for God's displeasure against me, and for my friends unkindness: this has brought a shadow of death upon my eyelids. "He had not only wept away all his beauty, but almost wept his eyes out. In this also he was a type of Christ, who was a man of sorrows, and much in tears, and pronounced those blessed that mourn, for they shall be comforted.

Matthew Henry: Job 16:17-22

Job's condition was very deplorable; but had he nothing to support him, nothing to comfort him? Yes, and he here tells us what it was.

I. He had the testimony of his conscience for him that he had walked uprightly, and had never allowed himself in any gross sin. None was ever more ready than he to acknowledge his sins of infirmity; but, upon search, he could not charge himself with any enormous crime, for which he should be made more miserable than other men, Job 16:17.

1. He had kept a conscience void of offence, (1.) Towards men: " Not for any injustice in my hands, any wealth that I have unjustly got or kept."Eliphaz had represented him as a tyrant and an oppressor. "No,"says he, "I never did any wrong to any man, but always despised the gain of oppression."(2.) Towards God: Also my prayer is pure; but prayer cannot be pure as long as there is injustice in our hands, Isa 1:15. Eliphaz had charged him with hypocrisy in religion, but he specifies prayer, the great act of religion, and professes that in that he was pure, though not from all infirmity, yet from reigning and allowed guile: it was not like the prayers of the Pharisees, who looked no further than to be seen of men, and to serve a turn.

2. This assertion of his own integrity he backs with a solemn imprecation of shame and confusion to himself if it were not true, Job 16:18. (1.) If there were any injustice in his hands, he wished it might not be concealed: O earth! cover thou not my blood, that is, "the innocent blood of others, which I am suspected to have shed."Murder will out; and "let it,"says Job, "if I have ever been guilty if it,"Gen 4:10, Gen 4:11. The day is coming when the earth shall disclose her blood (Isa 26:21), and a good man as far from dreading that day. (2.) If there were any impurity in his prayers, he wished they might not be accepted: Let my cry have no place. He was willing to be judged by that rule, If I regard iniquity in my heart, the Lord will not hear me, Psa 66:18. There is another probable sense of these words, that he does hereby, as it were, lay his death upon his friends, who broke his heart with their harsh censures, and charges the guilt of his blood upon them, begging of God to avenge it and that the cry of his blood might have no place in which to lie hid, but might come up to heaven and be heard by him that makes inquisition for blood.

II. He could appeal to God's omniscience concerning his integrity, Job 16:19. The witness in our own bosoms for us will stand us in little stead if we have not a witness in heaven for us too; for God is greater than our hearts, and we are not to he our own judges. This therefore is Job's triumph, My witness is in heaven. Note, It is an unspeakable comfort to a good man, when he lies under the censure of his brethren, that there is a God in heaven who knows his integrity and will clear it up sooner or later. See Joh 5:31, Joh 5:37. This one witness is instead of a thousand.

III. He had a God to go to before whom he might unbosom himself, Job 16:20, Job 16:21. See here, 1. How the case stood between him and his friends. He knew not how to be free with them, nor could he expect either a fair hearing with them or fair dealing from them. "My friends (so they call themselves) scorn me; they set themselves not only to resist me, but to expose me; they are of counsel against me, and use all their art and eloquence"(so the word signifies) "to run me down."The scorns of friends are more cutting than those of enemies; but we must expect them, and provide accordingly. 2. How it stood between him and God. He doubted not but that, (1.) God did now take cognizance of his sorrows: My eye pours out tears to God. He had said (Job 16:16) that he wept much; here he tells us in what channel his tears ran, and which way they were directed. His sorrow was not that of the world, but he sorrowed after a godly sort, wept before the Lord, and offered to him the sacrifice of a broken heart. Note, Even tears, when sanctified to God, give ease to troubled spirits; and, if men slight our grief, this may comfort us, that God regards them. (2.) That he would in due time clear up his innocency (Job 16:21): O that one might plead for a man with God! If he could but now have the same freedom at God's bar that men commonly have at the bar of the civil magistrate, he doubted not but to carry his cause, for the Judge himself was a witness to his integrity. The language of this wish is like that in Isa 50:7, Isa 50:8, I know that I shall not be ashamed, for he is near that justifies me. Some give a gospel sense of this verse, and the original will very well bear it; and he will plead (that is, there is one that will plead) for man with God, even the Son of man for his friend, or neighbour. Those who pour out tears before God, though they cannot plead for themselves, by reason of their distance and defects, have a friend to plead for them, even the Son of man, and on this we must bottom all our hopes of acceptance with God.

IV. He had a prospect of death which would put a period to all his troubles. Such confidence had he towards God that he could take pleasure in thinking of the approach of death, when he should be determined to his everlasting state, as one that doubted not but it would be well with him then: When a few years have come ( the years of number which are determined and appointed to me) then I shall go the way whence I shall not return. Note, 1. To die is to go the way whence we shall not return. It is to go a journey, a long journey, a journey for good and all, to remove from this to another country, from the world of sense to the world of spirits. It is a journey to our long home; there will be no coming back to out state in this world nor any change of our state in the other world. 2. We must all of us very certainly, and very shortly, go this journey; and it is comfortable to those who keep a good conscience to think of it, for it is the crown of their integrity.

Keil-Delitzsch: Job 16:1-5

1 Then began Job, and said:

2 I have now heard such things in abundance,

Troublesome comforters are ye all!

3 Are windy words now at an end,

Or what goadeth thee that thou answerest?

4 I also would speak like you,

If only your soul were in my soul's stead.

I would weave words against you,

And shake my head at you;

5 I would encourage you with my mouth,

And the solace of my lips should soothe you.

The speech of Eliphaz, as of the other two, is meant to be comforting. It is, however, primarily an accusation; it wounds instead of soothing. Of this kind of speech, says Job, one has now heard רבּות , much, i.e., (in a pregnant sense) amply sufficient, although the word might signify elliptically (Psa 106:43; comp. Neh 9:28) many times (Jer. frequenter ); multa (as Job 23:14) is, however, equally suitable, and therefore is to be preferred as the more natural. Job 16:2 shows how כּאלּה is intended; they are altogether עמל מנחמי , consolatores onerosi (Jer.), such as, instead of alleviating, only cause עמל , molestiam (comp. on Job 13:4). In Job 16:3 Job returns their reproach of being windy, i.e., one without any purpose and substance, which they brought against him, Job 15:2.: have windy words an end, or ( לו vel = אם in a disjunctive question, Ges. §155, 2, b ) if not, what goads thee on to reply? מרץ has been already discussed on Job 6:25. The Targ. takes it in the sense of מלץ : what makes it sweet to thee, etc.; the Jewish interpreters give it, without any proof, the signification, to be strong; the lxx transl. παρενοχλήσει , which is not transparent. Hirz., Ew., Schlottm., and others, call in the help of the Arabic marida (Aramaic מרע ), to be sick, the IV. form of which signifies "to make sick,"not "to injure."

(Note: The primary meaning of Arabic marida (root mr, stringere ) is maceratum esse , by pressing, rubbing, beating, to be tender, enervated (Germ. dialectic and popul. abmaracht ); comp. the nearest related maratsa , then maraza , marasa , maraa , and further, the development of the meaning of morbus and μαλαακία ; - originally and first, of bodily sickness, then also of diseased affections and conditions of spirit, as envy, hatred, malice, etc.; vid., Sur . 2, v. 9, and Beidhâwi thereon. - Fl.)

We keep to the primary meaning, to pierce, penetrate; Hiph. to goad, bring out, lacessere : what incites thee, that ( כי as Job 6:11, quod not quum ) thou repliest again? The collective thought of what follows is not that he also, if they were in his place, could do as they have done; that he, however, would not so act (thus e.g., Blumenfeld: with reasons for comfort I would overwhelm you, and sympathizingly shake my head over you, etc.). This rendering is destroyed by the shaking of the head, which is never a gesture of pure compassion, but always of malignant joy, Sir. 12:18; or of mockery at another's fall, Isa 37:22; and misfortune, Psa 22:8; Jer 18:16; Mat 27:39. Hence Merc. considers the antithesis to begin with Job 16:5, where, however, there is nothing to indicate it: minime id facerem, quin potius vos confirmarem ore meo - rather: that he also could display the same miserable consolation; he represents to them a change of their respective positions, in order that, as in a mirror, they may recognise the hatefulness of their conduct. The negative antecedent clause si essem (with לוּ , according to Ges. §155, 2, f ) is surrounded by cohortatives, which (since the interrogative form of interpretation is inadmissible) signify not only loquerer , but loqui possem , or rather loqui vellem (comp. e.g., Psa 51:18, dare vellem ). When he says: I would range together, etc. (Carey: I would combine), he gives them to understand that their speeches are more artificial than natural, more declamations than the outgushings of the heart; instead of מלּים , it is בּמלּים , since the object of the action is thought is as the means, as in Job 16:4 ראשׁי במּו , capite meo (for caput meum , Psa 22:8), and בּפיהם , Job 16:10, for פּיּהם , comp. Jer 18:16; Lam 1:17, Ges. §138† ; Ew. takes חהביר by comparison of the Arabic chbr , to know (the IV. form of which, achbara , however, signifies to cause to know, announce), in a sense that belongs neither to the Heb. nor to the Arab.: to affect wisdom. In Job 16:5 the chief stress is upon "with my mouth,"without the heart being there, so also on the word "my lips,"solace ( ניד ἅπ. λεγ. , recalling Isa 57:19, ניב שׂפתים , offspring or fruit of the lips) of my lips, i.e., dwelling only on the lips, and not coming from the heart. In '' אאמּצכם ( Piel, not Hiph. ) the Ssere is shortened to Chirek (Ges. §60, rem. 4). According to Job 16:6, כאבכם is to be supplied to יחשׂך . He also could offer such superficial condolence without the sympathy which places itself in the condition and mood of the sufferer, and desires to afford that relief which it cannot. And yet how urgently did he need right and effectual consolation! He is not able to console himself, as the next strophe says: neither by words nor by silence is his pain assuaged.

Keil-Delitzsch: Job 16:6-9

6 If I speak, my pain is not soothed;

And if I forbear, what alleviation do I experience?

7 Nevertheless now hath He exhausted me;

Thou hast desolated all my household,

8 And Thou filledst me with wrinkles - for a witness was it,

And my leanness rose up against me

Complaining to my face.

9 His wrath tore me, and made war upon me;

He hath gnashed upon me with His teeth,

As mine enemy He sharpeneth His eyes against me.

אם stands with the cohortative in the hypothetical antecedent clause Job 16:6 , and in 6 b the cohortative stands alone as Job 11:17; Psa 73:16; Psa 139:8, which is more usual, and more in accordance with the meaning which the cohortative has in itself, Nägelsbach, §89, 3. The interrogative, What goes from me? is equivalent to, what (= nothing) of pain forsakes me. The subject of the assertion which follows (Job 16:7) is not the pain - Aben-Ezra thinks even that this is addressed in v. 7 b - still less Eliphaz, whom some think, particularly on account of the sharp expressions which follow, must be understood, but God, whose wrath Job regards as the cause of his suffering, and feels as the most intolerable part of it. A strained connection is obtained by taking אך either in an affirmative sense (Ew.: surely), as Job 18:21, or in a restrictive sense: only (= entirely) He has now exhausted me (Hirz., Hahn, also Schlottm.: only I feel myself oppressed, at least to express this), by which interpretation the עתּה , which stands between אך and the verb, is in the way. We render it therefore in the adversative signification: nevertheless ( verum tamen ) now he seeks neither by speaking to alleviate his pain, nor by silence to control himself; God has placed him in a condition in which all his strength is exhausted. He is absolutely incapable of offering any resistance to his pain, and care has also been taken that no solacing word shall come to him from any quarter: Thou hast made all my society desolate (Carey: all my clan); עדה of the household, as in Job 15:34. Jerome: in nihilum redacti sunt omnes artus mei ( כל אברי , as explained by the Jewish expositors, e.g., Ralbag), as though the human organism could be called עדה . Hahn: Thou hast destroyed all my testimony, which must have been אדתי (from עוּד , whereas עדה , from ועד , has a changeable Ssere ). He means to say that he stands entirely alone, and neither sees nor hears anything consolatory, for he does not count his wife. He is therefore completely shut up to himself; God has shrivelled him up; and this suffering form to which God has reduced him, is become an evidence, i.e., for himself and for others, as the three friends, an accusation de facto , which puts him down as a sinner, although his self-consciousness testifies the opposite to him.

Job 16:8

The verb קמט (Aram. קמט ), which occurs only once beside (Job 22:16), has, like Arab. qmṭ (in Gecatilia's transl.), the primary meaning of binding and grasping firmly (lxx ἐπελάβου , Symm. κατέδησας , Targ. for לכד , תּמך , lengthened to a quadriliteral in Arab. qmṭr , cogn. קמץ ),

(Note: On the other hand, קטם , Arab. qṭm , abscindere , praemordere , has no connection with קמט , with which Kimchi and Reiske confuse it. This is readily seen from the opposite primary distinction of the two roots, קם and קט , of which the former expresses union, the latter separation.)

constringere , from which the significations comprehendere and corrugare have branched off; the signification, to wrinkle (make wrinkled), to shrivel up, is the most common, and the reference which follows, to his emaciation, and the lines which occur further on from the picture of one sick with elephantiasis, show that the poet here has this in his mind. Ewald's conjecture, which changes היה into היּה , Job 6:2; Job 30:13 = הוּה , as subject to ותקמטני (calamity seizes me as a witness), deprives the thought contained in לעד , which renders the inferential clause לעד היה prominent, of much of its force and emphasis. In Job 16:8 this thought is continued: כּחשׁ signifies here, according to Psa 109:24 (which see), a wasting away; the verb-group כחשׁ , כחד , Arab. jḥd ,kḥt , qḥṭ , etc., has the primary meaning of taking away and decrease: he becomes thin from whom the fat begins to fail; to disown is equivalent to holding back recognition and admission; the metaphor, water that deceives = dries up, is similar. His wasted, emaciated appearance, since God has thus shrivelled him up, came forth against him, told him to his face, i.e., accused him not merely behind his back, but boldly and directly, as a convicted criminal. God has changed himself in relation to him into an enraged enemy. Schlottm. wrongly translates: one tears and tortures me fiercely; Raschi erroneously understands Satan by צרי . In general, it is the wrath of God whence Job thinks his suffering proceeds. It was the wrath of God which tore him so (like Hos 6:1, comp. Amo 1:11), and pursued him hostilely (as he says with the same word in Job 30:21); God has gnashed against him with His teeth; God drew or sharpened (Aq., Symm., Theod., ὤξυνεν לטשׁ like Psa 7:13). His eyes or looks like swords (Targ. as a sharp knife, אזמל , σμίλη ) for him, i.e., to pierce him through. Observe the aorr. interchanging with perff. and imperff. He describes the final calamity which has made him such a piteous form with the mark of the criminal. His present suffering is only the continuation of the decree of wrath which is gone forth concerning him.

Keil-Delitzsch: Job 16:10-11

10 They have gaped against me with their mouth,

In contempt they smite my cheeks;

They conspire together against me.

11 God left me to the mercy of the ungodly,

And cast me into the hands of the evil-doer.

He does not mean the friends by those who mock and vex him with their contemptuous words, but the men around him who envied his prosperity and now rejoice at his misfortune; those to whom his uprightness was a burden, and who now consider themselves disencumbered of their liege lord, the over-righteous, censorious, godly man. The perfects here also have not a present signification; he depicts his suffering according to the change it has wrought since it came upon him. The verb פּער is used with the instrumental Beth instead of with the acc., as Job 29:23 (comp. on במלים , Job 16:4): they make an opening with their mouth (similar to Psa 22:8, they make an opening with the lips, for diducunt labia ). Smiting on the cheeks is in itself an insult (Lam 3:30); the additional בּחרפּה will therefore refer to insulting words which accompany the act. The Hithpa. התמלּא , which occurs only here, signifies not only to gather together a מלא in general, Isa 31:4, but (after the Arab. tamâla'a ‛ala , to conspire against any one)

(Note: Wetzstein thinks the signification conspirare for יתמלאון poor in this connection, and prefers to translate: All together they eat themselves full upon me, התמלּא as reflexive of מלּא , Job 38:39, synon. of נשׂבע , as in "the Lovers of Amâsiâ ," Ferhhât , after the death of his beloved, cries out: We are not separated! To-morrow (i.e., soon) the All-kind One will unite us in paradise, and we shall satisfy ourselves one with another (Arab. w-ntmll' mn b-'dnâ 'l-b'd ). One would, however, expect ממּנּי instead of עלי ; but perhaps we may refer to the interchange of התענג על , Job 22:26; Job 27:10, with התענג מן , Isa 66:11.)

to complete one's self, to strengthen one's self (for a like hostile purpose): Reiske correctly: sibi invicem mutuam et auxiliatricem operam contra me simul omnes ferunt.

(Note: The signification to help , which belongs to the I. form Arab. mala'a , proceeds from malâ'un , to have abundance, to be well off; prop. to be able to furnish any one with the means ( opes, copias ) for anything, and thereby to place him in a position to accomplish it. Comp. the Lat. ops, opem ferre, opitulari, opes, opulentus (Arab. malâ'un ). - Fl.)

The meaning of עויל is manifest from Job 21:11; from עוּל , to suckle, alere (Arab. ‛âl med . Wau , whence the inf. ‛aul , ‛uwûl , and ‛ijâle ), it signifies boys, knaves; and it is as unnecessary to suppose two forms, עויל and עויל , as two meanings, puer and pravus , since the language and particularly the book of Job has coined עוּל for the latter signification: it signifies in all three passages (here and Job 19:18; Job 21:11) boys, or the boyish, childish, knavish. The Arabic warratta leaves no doubt as to the derivation and meaning of ירטני ; it signifies to cast down to destruction ( warttah , a precipice, ruin, danger), and so here the fut. Kal ירטני for יירטני (Ges. §69, rem. 3), praecipitem me dabat (lxx ἔῤῥιψε , Symm. ἐνέβαλε ), as the praet. Kal, Num 22:32 : praeceps = exitiosa est via . The preformative Jod has Metheg in correct texts, so that we need not suppose, with Ralbag, a רטה , similar in meaning to ירט .

Keil-Delitzsch: Job 16:12-14

12 I was at ease, but He hath broken me in pieces;

And He hath taken me by the neck and shaken me to pieces,

And set me up for a mark for himself.

13 His arrows whistled about me;

He pierced my reins without sparing;

He poured out my gall upon the ground.

14 He brake through me breach upon breach,

He ran upon me like a mighty warrior.

He was prosperous and contented, when all at once God began to be enraged against him; the intensive form פּרפּר (Arab. farfara ) signifies to break up entirely, crush, crumble in pieces ( Hithpo. to become fragile, Isa 24:19); the corresponding intensive form פּצפּץ (from פּצץ , Arab. fḍḍ , cogn. נפץ ), to beat in pieces ( Polel of a hammer, Jer 23:29), to dash to pieces: taking him by the neck, God raised him on high in order to dash him to the ground with all His might. מטּרה (from נטר , τηρεῖν , like σκοπός from σκέπτισθαι ) is the target, as in the similar passage, Lam 3:12, distinct from מפגּע , Job 7:20, object of attack and point of attack: God has set me up for a target for himself, in order as it were to try what He and His arrows can do. Accordingly רבּיו (from רבב = רבה , רמה , jacere ) signifies not: His archers (although this figure would be admissible after Job 10:17; Job 19:12, and the form after the analogy of רב , רע , etc., is naturally taken as a substantival adj.), but, especially since God appears directly as the actor: His arrows (= הצּיו , Job 6:4), from רב , formed after the analogy of בּז , מס , etc., according to which it is translated by lxx, Targ., Jer., while most of the Jewish expositors, referring to Jer 50:29 (where we need not, with Böttch., point רבים , and here רביו ), interpret by מורי החצים . On all sides, whichever way he might turn himself, the arrows of God flew about him, mercilessly piercing his reins, so that his gall-bladder became empty (comp. Lam 2:11, and vid., Psychol . S. 268). It is difficult to conceive what is here said;

(Note: The emptying of the gall takes place if the gall-bladder or any of its ducts are torn; but how the gall itself (without assuming some morbid condition) can flow outwardly, even with a severe wound, is a difficult question, with which only those who have no appreciation of the standpoint of imagery and poetry will distress themselves. [On the "spilling of the gall"or "bursting of the gall-bladder"among the Arabs, as the working of violent and painful emotions, vid., Zeitschr. der deutschen morgenländ . Gesellsch. Bd. xvi. S. 586, Z. 16ff. - Fl.])

it is, moreover, not meant to be understood strictly according to the sense: the divine arrows, which are only an image for divinely decreed sufferings, pressed into his inward parts, and wounded the noblest organs of his nature. In Job 16:14 follows another figure. He was as a wall which was again and again broken through by the missiles or battering-rams of God, and against which He ran after the manner of besiegers when storming. פּרץ is the proper word for such breaches and holes in a wall generally; here it is connected as obj. with its own verb, according to Ges. §138, rem. 1. The second פרץ ( פּרץ with Kametz ) has Ssade minusculum, for some reason unknown to us.

The next strophe says what change took place in his own conduct in consequence of this incomprehensible wrathful disposition of God which had vented itself on him.

Keil-Delitzsch: Job 16:15-17

15 I sewed sackcloth upon my skin,

And defiled my horn with dust.

16 My face is exceeding red with weeping,

And on mine eyelids is the shadow of death,

17 Although there is no wrong in my hand,

And my prayer is pure.

Coarse-haired cloth is the recognised clothing which the deeply sorrowful puts on, ἱμάτιον στενοχωρίας καὶ πένθους , as the Greek expositors remark. Job does not say of it that he put it on or slung it round him, but that he sewed it upon his naked body; and this is to be attributed to the hideous distortion of the body by elephantiasis, which will not admit of the use of the ordinary form of clothes. For the same reason he also uses, not עורי , but גּלדּי , which signifies either the scurfy scaly surface (as גּלד and הנליד in Talmudic of the scab of a healing wound, but also occurring e.g., of the bedaggled edge of clothes when it has become dry), or scornfully describes the skin as already almost dead; for the healthy skin is called עזר , גּלד , on the other hand, βύρσα (lxx), hide (esp. when removed from the body), Talm. e.g., sole-leather. We prefer the former interpretation (adopted by Raschi and others): The crust in which the terrible lepra has clothed his skin (vid., on Job 7:5; Job 30:18-19, Job 30:30) is intended. עללתּי in Job 16:15 is referred by Rosenm., Hirz., Ges., and others (as indeed by Saad. and Gecat., who transl. "I digged into"), to עלל (Arab. gll ), to enter, penetrate: "I stuck my horn in the dust;"but this signification of the Hebrew עלל is unknown, it signifies rather to inflict pain, or scorn (e.g., Lam 3:51, mine eye causeth pain to my soul), generally with ל , here with the accusative: I have misused, i.e., injured or defiled (as the Jewish expositors explain), my horn with dust. This is not equivalent to my head (as in the Syr. version), but he calls everything that was hitherto his power and pride קרני (lxx, Targ.); all this he has together at the same time injured, i.e., represented as come to destruction, by covering his head with dust and ashes.

Job 16:16

The construction of the Chethib is like 1Sa 4:15, of the Keri on the other hand like Lam 1:20; Lam 2:11 (where the same is said of מעי , viscera mea ); חמרמר is a passive intensive form (Ges. §55, 3), not in the signification: they are completely kindled (lxx συγκέκανται , Jer. intumuit , from the חמר , Arab. chmr , which signifies to ferment), but: they are red all over (from חמר , Arab. ḥmr , whence the Alhambra, as a red building, takes its name), reddened, i.e., from weeping; and this has so weakened them, that the shadow of death (vid., on Job 10:21.) seems to rest upon his eyelids; they are therefore sad even to the deepest gloom. Thus exceedingly miserable is his state and appearance, although he is no disguised hypocrite, who might need to do penance in sackcloth and ashes, and shed tears of penitence without any solace. Hirz. explains על as a preposition: by the absence of evil in my hands; but Job 16:17 and Job 16:17 are substantival clauses, and על is therefore just, like Isa 53:9, a conjunction (= על־אשׁר ). His hands are clean from wrong-doing, free from violence and oppression; his prayer is pure, pura ; as Merc. observes, ex puritate cordis et fidei. From the feeling of the strong contrast between his piety and his being stigmatized as an evil-doer by such terrible suffering, - from this extreme contrast which has risen now to its highest in his consciousness of patient endurance of suffering, the lofty thoughts of the next strophe take their rise.

Keil-Delitzsch: Job 16:18-22

18 Oh earth, cover thou not my blood,

And let my cry find no resting-place!! -

19 Even now behold in heaven is my Witness,

And One who acknowledgeth me is in the heights!

20 Though the mockers of me are my friends -

To Eloah mine eyes pour forth tears,

21 That He may decide for man against Eloah,

And for the son of man against his friend.

22 For the years that may be numbered are coming on,

And I shall go a way without return.

Blood that is not covered up cries for vengeance, Eze 24:7.; so also blood still unavenged is laid bare that it may find vengeance, Isa 26:21. According to this idea, in the lofty consciousness of his innocence, Job calls upon the earth not to suck in his blood as of one innocently slain, but to let it lie bare, thereby showing that it must be first of all avenged ere the earth can take it up;

(Note: As, according to the tradition, it is said to have been impossible to remove the stain of the blood of Zachariah the son of Jehoiada, who was murdered in the court of the temple, until it was removed by the destruction of the temple itself.)

and for his cry, i.e., the cry ( זעקתי to be explained according to Gen 4:10) proceeding from his blood as from his poured-out soul, he desires that it may urge its way unhindered and unstilled towards heaven without finding a place of rest (Symm. στάσις ). Therefore, in the very God who appears to him to be a blood-thirsty enemy in pursuit of him, Job nevertheless hopes to find a witness of his innocence: He will acknowledge his blood, like that of Abel, to be the blood of an innocent man. It is an inward irresistible demand made by his faith which here brings together two opposite principles - principles which the understanding cannot unite - with bewildering boldness. Job believes that God will even finally avenge the blood which His wrath has shed, as blood that has been innocently shed. This faith, which sends forth beyond death itself the word of absolute command contained in Job 16:18, in Job 16:19 brightens and becomes a certain confidence, which draws from the future into the present that acknowledgment which God afterwards makes of him as innocent. The thought of what is unmerited in that decree of wrath which delivers him over to death, is here forced into the background, and in the front stands only the thought of the exaltation of the God in heaven above human short-sightedness, and the thought that no one else but He is the final refuge of the oppressed: even now (i.e., this side of death)

(Note: Comp. 1Ki 14:14, where it is probably to be explained: Jehovah shall raise up for himself a king over Israel who shall cut off the house of Jeroboam that day, but what? even now ( גם עתה ), i.e., He hath raised him up (= but no, even now).)

behold in heaven is my witness ( הנּה an expression of the actus directus fidei ) and my confessor ( שׂהר a poetic Aramaism, similar in meaning to עד , lxx ὁ συνίστωπ μου ) in the heights. To whom should he flee from the mockery of his friends, who consider his appeal to the testimony of his conscience as the stratagem of a hypocrite! מליצי from הליץ , Psa 119:51, my mockers, i.e., those mocking me, lascivientes in me (vid., Gesch. der jüd. Poesie, S. 200. The short clause, Job 16:20 , is, logically at least, like a disjunctive clause with כי or גם־כי , Ewald, §362, b : if his friends mock him - to Eloah, who is after all the best of friends, his eyes pour forth tears ( דּלפה , stillat, comp. דּלּוּ of languishing, Isa 38:14), that He may decide ( ויוכח voluntative in a final signification, as Job 9:33) for man ( ל here, as Isa 11:4; Isa 2:4, of the client) against ( עם , as Psa 55:19; Psa 94:16, of an opponent) Eloah, and for the son of man ( ל to be supplied here in a similar sense to Job 16:21 , comp. Job 15:3) in relation to ( ל as it is used in ל ... בּין , e.g., Eze 34:22) his friend. Job longs and hopes for two things from God: (1) that He would finally decide in favour of גבר , i.e., just himself, the patient sufferer, in opposition to God, that therefore God would acknowledge that Job is not a criminal, nor his suffering a merited punishment; (2) that He would decide in favour of בן־אדם , i.e., himself, who is become an Ecce homo , in relation to his human opponent ( רעהוּ , not collective, but individualizing or distributive instead of רעיו ), who regards him as a sinner undergoing punishment, and preaches to him the penitence that becomes one who has fallen. ויוכח is purposely only used once, and the expression Job 16:21 is contracted in comparison with 21 a : the one decision includes the other; for when God himself destroys the idea of his lot being merited punishment, He also at the same time delivers judgment against the friends who have zealously defended Him against Job as a just judge.

Olsh. approves Ewald's translation: "That He allows man to be in the right rather than God, and that He judges man against his friend:"but granted even that הוכיח , like שׁפט followed by an acc., may be used in the signification: to grant any one to be in the right (although, with such a construction, it everywhere signifies ἐλέγχειν ), this rendering would still not commend itself, on account of the specific gravity of the hope which is here struggling through the darkness of conflict. Job appeals from God to God; he hopes that truth and love will finally decide against wrath. The meaning of הוכיח has reference to the duty of an arbitrator, as in Job 9:33. Schlottm. aptly recalls the saying of the philosophers, which applies here in a different sense from that in which it is meant, nemo contra Deum, nisi Deus ipse. In Job 16:22 Job now establishes the fact that the heavenly witness will not allow him to die a death that he and others would regard as the death of a sinner, from the brevity of the term of life yet granted him, and the hopelessness of man when he is once dead. מספּר שׁנות are years of number = few years (lxx ἔτη ἀριθμητά ); comp. the position of the words as they are to be differently understood, Job 15:20. On the inflexion jeethâju , vid., on Job 12:6. Jerome transl. transeunt , but אתה cannot signify this in any Semitic dialect. But even that Job (though certainly the course of elephantiasis can continue for years) is intended to refer to the prospect of some, although few, years of life (Hirz. and others: the few years which I can still look forward to, are drawing on), does not altogether suit the tragic picture. The approach of the years that can be numbered is rather thought of as the approach of their end; and the few years are not those which still remain, but in general the but short span of life allotted to him (Hahn). The arrangement of the words in Job 16:22 also agrees with this, as not having the form of a conclusion (then shall I go, etc.), but that of an independent co-ordinate clause: and a path, there (whence) I come not back (an attributive relative clause according to Ges. §123, 3, b ) I shall go ( אהלך poetic, and in order to gain a rhythmical fall at the close, for אלך ). Now follow, in the next strophe, short ejaculatory clauses: as Oetinger observes, Job chants his own requiem while living.

Constable: Job 15:1--21:34

C. The Second Cycle of Speeches between Job and His Three Friends chs. 15-21

In the second cycle of speeches Job's companions did not change their minds about why Job was suffering and the larger issue of the basis of the divine human relationship. They continued to hold the dogma of retribution. Their spirit did change, however, to one of greater hostility. They seem to have abandoned hope that direct appeals to Job would move him to repent because they no longer called on him to repent. Instead they stressed the fate of the wicked and indirectly urged him to repent. In their first speeches their approach was more intellectual; they challenged Job to think logically. In their second speeches their approach was more emotional; they sought to convict Job's conscience.

"In the first [cycle of speeches] Eliphaz had emphasised [sic] the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Job in reply had dwelt on his own unmerited sufferings and declared his willingness to meet God face to face to argue his case. Having failed to stir his conscience, the friends see in him a menace to all true religion, and in the second cycle their rebukes are sharper than in the first, though their characters are still carefully preserved."⁷²

Constable: Job 16:1--17:16

2. Job's second reply to Eliphaz chs. 16-17

This response reflects Job's increasing disinterest in the words of his accusers. He warned them and then proceeded to bewail his isolation.

Constable: Job 16:1-5

Job's disgust with his friends 16:1-5

Job said his visitors had said nothing new to help him (v. 1). He picked up Eliphaz's word (translated "mischief" in 15:35) and used it to describe him and his companions as "sorry" comforters (v. 2). Eliphaz's words had not brought the consolation he had promised (15:11). Job charged his visitors with being the real wind bags (v. 3; cf. 8:2; 15:2). He claimed that he himself would provide more comfort than they were delivering, which Eliphaz had previously admitted Job could do (4:4).

Constable: Job 16:6-17

Job's distress at God's hand 16:6-17

Job's friends did not cause his greatest discomfort, however; from Job's perspective God did. Most of the verses in this pericope are easy to understand. A better translation of verse 6b might be, "And if I hold back, it does not leave me."

"Job's assumption that God was angry with him [in v. 9] implies that Job subconsciously felt that God was punishing him for some unknown sin of which Job was unaware. He wished that God would reveal this to him (10:2)."⁷⁶

Evidently Job had suffered abuse at the hands of young people who harassed him at the city dump where he was living (v. 11). A defeated animal often thrusts its horn or horns in the dust. Job compared himself to such an animal (v. 15). Again he admitted no action or attitude worthy of his intense suffering (v. 17).

Constable: Job 16:18--17:3

Job's desire for a representative in heaven 16:18-17:2

Job called on the earth not to cover his blood (v. 18) so it might cry to God for vindication (cf. Gen. 4:10). Job did not want people to forget his case when he died. He wanted someone to answer his questions and to vindicate his innocence even if he was not alive to witness it. The witness and advocate to which he referred (v. 19) seem to be some heavenly witness other than God since he called this person a man (v. 21).⁷⁷ Many commentators, however, believe Job had God in mind. Certainly the God-man, Jesus Christ, our advocate with the Father, is the person whom God provided to meet this need. However, Job did not have revelation concerning Him as far as the text indicates. Job longed for someone to plead with God for him since God was apparently ignoring his own cries. Moreover Job's companions were not pleading his case as true friends should have done (16:20; 17:2).

"With increasing clarity Job is seeing that satisfactory answers might be gained only when he has more direct dealings with God after death."⁷⁸

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 16 (Chapter Introduction)

Overview

Job 16:1, Job reproves his friends for unmercifulness; Job 16:17, He maintains his innocency.

Poole: Job 16 (Chapter Introduction)

CHAPTER 16

Job’ s answer: his friends increase his misery, Job 16:1-8 . His insulting enemies, Job 16:9-11 . God’ s power against him, Job 16:12-16 . His innocence should cry to heaven, where it was known: he wisheth to plead with God, Job 16:17-21 : Pleaseth himself with the prospect of death, Job 16:22 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 16 (Chapter Introduction)

(Job 16:1-5) Job reproves his friends.

(Job 16:6-16) He represents his case as deplorable.

(Job 16:17-22) Job maintains his innocency.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 16 (Chapter Introduction)

This chapter begins Job's reply to that discourse of Eliphaz which we had in the foregoing chapter; it is but the second part of the same song of lamentation with which he had before bemoaned himself, and is set to the same melancholy tune. I. He upbraids his friends with their unkind usage of him (Job 16:1-5). II. He represents his own case as very deplorable upon all accounts (Job 16:6-16). III. He still holds fast his integrity, concerning which he appeals to God's righteous judgment from the unrighteous censures of his friends (Job 16:14-22).

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 16 (Chapter Introduction)

INTRODUCTION TO JOB 16

This chapter and the following contain Job's reply to the preceding discourse of Eliphaz, in which he complains of the conversation of his friends, as unprofitable, uncomfortable, vain, empty, and without any foundation, Job 16:1; and intimates that were they in his case and circumstances, tie should behave in another manner towards them, not mock at them, but comfort them, Job 16:4; though such was his unhappy case, that, whether he spoke or was silent, it was much the same; there was no alloy to his grief, Job 16:6; wherefore he turns himself to God, and speaks to him, and of what he had done to him, both to his family, and to himself; which things, as they proved the reality of his afflictions, were used by his friends as witnesses against him, Job 16:7; and then enters upon a detail of his troubles, both at the hands of God and man, in order to move the divine compassion, and the pity of his friends, Job 16:9; which occasioned him great sorrow and distress, Job 16:15; yet asserts his own innocence, and appeals to God for the truth of it, Job 16:17; and applies to him, and wishes his cause was pleaded with him, Job 16:20; and concludes with the sense he had of the shortness of his life, Job 16:22; which sentiment is enlarged upon in the following chapter.