Text -- Job 6:26-30 (NET)

6:26 Do you intend to criticize mere words, and treat the words of a despairing man as wind? 6:27 Yes, you would gamble for the fatherless, and auction off your friend.

Other Explanation

6:28 “Now then, be good enough to look at me; and I will not lie to your face! 6:29 Relent, let there be no falsehood; reconsider, for my righteousness is intact! 6:30 Is there any falsehood on my lips? Can my mouth not discern evil things?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 6:26

Do you think it is sufficient to quarrel with some of my words, without giving allowance for human infirmity, or extreme misery.

Wesley: Job 6:26

Of a poor miserable, hopeless and helpless man.

Wesley: Job 6:26

Which pass away and are forgotten.

Wesley: Job 6:27

You load with censures and calumnies.

Wesley: Job 6:27

Me who am deprived of all my children, my estate, and my friends. I spoke all I thought, as to my friends, and you thence occasion to cast me down.

Wesley: Job 6:28

Consider my cause better than you have done, that you may give a more righteous judgment.

Wesley: Job 6:28

You will plainly discover it.

Wesley: Job 6:29

Turn from your former judgment.

Wesley: Job 6:29

Or, there shall be no iniquity, in my words.

Wesley: Job 6:29

In this cause or matter between you and me; and you will find the right to be on my side.

Wesley: Job 6:30

Consider if there be any untruth or iniquity in what I have already said, or shall farther speak.

Wesley: Job 6:30

My judgment, which judgeth of words and actions, as the palate doth of meats.

JFB: Job 6:26

Or, "mean."

JFB: Job 6:26

Mere nothings, not to be so narrowly taken to task? UMBREIT not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.

JFB: Job 6:27

Literally, "ye cause" (supply, "your anger") [UMBREIT], a net, namely, of sophistry [NOYES and SCHUTTENS], to fall upon the desolate (one bereft of help, like the fatherless orphan);

JFB: Job 6:27

That is, try to ensnare him, to catch him in the use of unguarded language [NOYES]. (Psa 57:6); metaphor from hunters catching wild beasts in a pit covered with brushwood to conceal it. UMBREIT from the Syriac, and answering to his interpretation of the first clause, has, "Would you be indignant against your friend?" The Hebrew in Job 41:6, means to "feast upon." As the first clause asks, "Would you catch him in a net?" so this follows up the image, "And would you next feast upon him, and his miseries?" So the Septuagint.

JFB: Job 6:28

Rather, "be pleased to"--look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.

JFB: Job 6:29

Rather, "retract" your charges:

JFB: Job 6:29

That is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.

JFB: Job 6:30

Will you say that my guilt lies in the organ of speech, and will you call it to account? or, Is it that my taste (palate) or discernment is not capable to form a judgment of perverse things? Is it thus you will explain the fact of my having no consciousness of guilt? [UMBREIT].

Clarke: Job 6:26

Do ye imagine to reprove words - Is it some expressions which in my hurry, and under the pressure of unprecedented affliction, I have uttered, that ye catch at? You can find no flaw in my conduct; would ye make me an Offender for a Word? Why endeavor to take such advantage of a man who complains in the bitterness of his heart, through despair of life and happiness?

Clarke: Job 6:27

Ye overwhelm the fatherless - Ye see that I am as destitute as the most miserable orphan; would ye overwhelm such a one? and would you dig a pit for your friend - do ye lay wait for me, and endeavor to entangle me in my talk? I believe this to be the spirit of Job’ s words.

Clarke: Job 6:28

Look upon me - View me; consider my circumstances; compare my words; and you must be convinced that I have spoken nothing but truth.

Clarke: Job 6:29

Return, I pray you - Reconsider the whole subject. Do not be offended. Yea, reconsider the subject; my righteousness is in it - my argumentation is a sufficient proof of my innocence.

Clarke: Job 6:30

Is there iniquity in my tongue? - Am I not an honest man? and if in my haste my tongue had uttered falsity, would not my conscience discern it? and do you think that such a man as your friend is would defend what he knew to be wrong

I Have done what I could to make this chapter plain, to preserve the connection, and show the dependence of the several parts on each other; without which many of the sayings would have been very obscure. The whole chapter is an inimitable apology for what he had uttered, and a defense of his conduct. This might have ended the controversy, had not his friends been determined to bring him in guilty. They had prejudged his cause, and assumed a certain position, from which they were determined not to be driven.

TSK: Job 6:26

reprove : Job 2:10, 3:3-26, Job 4:3, Job 4:4, Job 34:3-9, Job 38:2, Job 40:5, Job 40:8, Job 42:3, Job 42:7; Mat 12:37

one that : Job 6:4, Job 6:9, Job 10:1

as wind : Job 8:2; Hos 12:1; Eph 4:14

TSK: Job 6:27

overwhelm : Heb. cause to fall upon

the fatherless : Job 22:9, Job 24:3, Job 24:9, Job 29:12, Job 31:17, Job 31:21; Exo 22:22-24; Psa 82:3; Pro 23:10, Pro 23:11; Eze 22:7; Mal 3:5; Jam 1:27

ye dig : Psa 7:15, Psa 57:6; Jer 18:20, Jer 18:22

TSK: Job 6:28

evident unto you : Heb. before your face

if I lie : Job 11:3, Job 13:4

TSK: Job 6:29

Return : Job 17:10; Mal 3:18

my righteousness : Job 27:4-6

in it : that is, in this matter

TSK: Job 6:30

iniquity : Job 33:8-12, Job 42:3-6

cannot : Job 6:6, Job 12:11, Job 34:3; Heb 5:14

taste : Heb. palate

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 6:26

Do ye imagine to reprove words? - A considerable variety of interpretation has occurred in regard to this verse. Dr. Good, following Schultens, supposes that the word translated wind here רוּח rûach means sighs, or groans, and renders it,

Would ye then take up words for reproof,

The mere venting the means of despair?

But Rosenmuller has well remarked that the word never has this signification. Noyes renders it,

Do ye mean to censure words?

The words of a man in despair are but wind.

In this, he has probably expressed the true sense. This explanation was proposed by Ludov. de Dieu, and is adopted by Rosenmuller. According to this, the sense is, "Do you think it reasonable to carp at mere words? Will you pass over weighty and important arguments and facts, and dwell upon the words merely that are extorted from a man in misery? Do you not know that one in a state of despair utters many expressions which ought not to be regarded as the result of his deliberate judgment? And will you spend your time in dwelling on those words rather than on the main argument involved?"This is probably the true sense of the verse; and if so it is a complaint of Job that they were disposed to make him "an offender for a word"rather than to enter into the real merits of the case, and especially that they were not disposed to make allowances for the hasty expressions of a man almost in despair.

Barnes: Job 6:27

Yea, ye overwhelm the fatherless - Job undoubtedly means that this should be applied to himself. He complains that they took advantage of his words, that they were disposed to pervert his meaning, and unkindly distorted what he said. The word rendered"fatherless" יתום yâthôm properly denotes an orphan; Exo 22:22; Deu 10:18; Deu 14:29. But it is possible that it is not to be taken in this limited signification here. The word is still retained in the Arabic language - the language spoken in the country where Job lived, - where the word יתום yâthôm means to be lonely, bereaved, etc. It may be that this idea occurs under the form of the word used here, that Job was lonely and bereaved; that he was as desolate and helpless as a fatherless child; and especially that they manifested a spirit like that of those who would oppress an orphan. The word "overwhelm" תפילוּ tapı̂ylû means properly, "ye fall upon;"that is, you deal with him violently. Or, it may mean here, in the Hiphil, "you cause to fall upon,"referring to a net, and meaning, that they sprung a net for the orphan. So Rosenmuller and Noyes understand it. To do this was, in Oriental countries, regarded as a crime of special enormity, and is often so spoken of in the Bible; see the notes at Isa 1:17.

And ye dig a pit for your friend - You act toward your friend as hunters do toward wild beasts. They dig a pit and cover it over with brushwood to conceal it, and the hunted animal, deceived, falls into it unawares. So you endeavor to entrap your friend. You lay a plan for it. You conceal your design. You contrive to drive him into the pit that you have made, and urge him on until you have caught him in the use of unguarded language, or driven him to vent expressions that cover him with confusion. Instead of throwing a mantle of charity over his frailties and infirmities, you make the most of every word, take it out of its proper connection, and attempt to overwhelm him in shame and disgrace. On the method of hunting in ancient times, see the notes at \endash Job 18:8-10.

Barnes: Job 6:28

Now, therefore, be content - Rosenmuller has better rendered this, "if it please you."The sense is, "if you are willing, look upon me."That is, "if you are disposed, you may take a careful view of me. Look me in the countenance. You can see for yourselves whether I am sincere or false. I am willing that my whole demeanor should be subjected to the utmost scrutiny."

For it is evident unto you if I lie - Margin, as in Hebrew before your face. That is, "you yourselves can see by my whole demeanor, by my sufferings, my patience, my manifest sincerity, that I am not playing the hypocrite."Conscious of sincerity, he believed that if they would look upon him, they would be convinced that he was a sincere and an upright man.

Barnes: Job 6:29

Return, I pray you - That is, return to the argument. Give your attention to it again. Perhaps he may have discerned a disposition in them to turn away from what he was saying, and to withdraw and leave him. Job expresses his belief that he could convince them; and he proposes more fully to state his views, if they would attend to him.

Let it not be iniquity - Let it not be considered as wrong thus to come back to the argument. Or, let it not be assumed that my sentiments are erroneous, and my heart evil. Job means, that it should not be taken for granted that he was a hypocrite; that he was conscious of sincerity, and that he was convinced that he could satisfy them of it if they would lend a listening ear. A similar sentiment he expresses in Job 19:28 :

But ye should say, Why persecute we him?

Seeing the root of the matter is found in me.

My righteousness is in it - Margin, that is, this matter. The sense is, "my complete vindication is in the argument which I propose to state. I am prepared to show that I am innocent."On that account, he wishes them to return and attend to what he proposed to say.

Barnes: Job 6:30

Is there iniquity in my tongue? - This is a solemn appeal to their consciences, and their own deep conviction that he was sincere. Iniquity in the tongue means falsehood, deceit, hypocrisy - that which would be expressed by the tongue.

Cannot my taste discern perverse things? - Margin, palate. The word used here חך chêk means properly the palate, together with the corresponding lower part of the mouth, the inside mouth. Gesenius. Hence, it means the organ of taste, residing in the mouth. The meaning is, that Job was qualified to discern what was true or false, sincere or hypocritical, just or unjust, in the same manner as the palate is fitted to discern the qualities of objects, whether bitter or sweet, pleasant or unpleasant, wholesome or unwholesome. His object is to invite attention to what he had to state on the subject. To this proposed vindication he proceeds in the following chapter, showing the greatness of his calamity, and his right, as he supposes, to complain. Their attention was gained. They did not refuse to listen to him, and he proceeds to a fuller statement of his calamity, and of the reasons why he had allowed himself to use the language of complaint. They listened without interruption until he was done, and then replied in tones of deeper severity still.

Poole: Job 6:26

Do ye imagine to reprove words? i.e. do you think that all your arguments are solid and unanswerable, and all my answers are but idle and empty words? Or do you think it is sufficient to cavil and quarrel with some of my words and expressions, without considering the merits of the cause, and the truth of my condition, or giving an allowance for human infirmity, or for my extreme misery, which may easily force from me some indecent expressions?

Of one that is desperate of a poor miserable, hopeless, and helpless man; for the words of such persons are commonly neglected and despised, although there be truth and great weight in them. See Ecc 9:16 . And such are generally thought to speak from deep passions and prejudices, more than from reason and judgment.

Which are as wind i.e. which you esteem to be like the wind, vain and light, without solid substance, making a great noise with little sense, and to little purpose. But this last branch of the verse may be, and by many is, rendered otherwise, and do ye imagine (which is to be repeated out of the former clause, as is very usual in Scripture) the words of one that is desperate to be but wind , i.e. empty and vain? Do you take me for a desperate and distracted man, that knows not or cares not what he saith, but only speaks what comes first into his mind and mouth? The wind is oft used to express vain words, as Job 15:2 Jer 5:13 ; and vain things, Job 7:7 Pro 11:29 . Some render the whole verse thus, Do you in your arguings think , or ought you to think, the discourses of a dejected, or desponding, or sorely afflicted man (such as I am) to be but words and wind , i.e. vain and empty? as indeed the discourses of such persons use to be esteemed by such as are in a higher and more prosperous condition. But you should judge more impartially, and more mercifully. Possibly the verse may be rendered thus, Do you think to reprove the speeches of a desperate, or dejected, or miserable man (such as I am, and you use me accordingly) with (the preposition being very frequently omitted and understood in the Hebrew tongue) words and with (for the Hebrew prefix lamed oft signifies with , as hath been formerly proved) wind ? You think any words or arguments will be strong enough against one in my circumstances. So it agrees with the foregoing verse.

Poole: Job 6:27

Yea your words are not only vain, and useless, and uncomfortable to me, but also grievous and pernicious.

Ye overwhelm Heb. you rush or throw yourselves upon him. For words in hiphil are oft put reciprocally as Hebricians know. You fall upon him with all your might, and say all that you can devise to charge and grieve him. A metaphor from wild beasts, that fall upon their prey to hold it fast and devour it. You load him with censures and calumnies.

The fatherless or, the desolate , i.e. me, who am deprived of all my dear children, and of all my estate; forsaken by my friends, and by my heavenly Father; which should have procured me your pity rather than your censure.

Ye dig a pit for your friend or, you feed or feast (for so this Hebrew word is oft used, as 2Sa 3:35 2Ki 6:23 Job 40:15 ) upon your friend , i.e. you insult and triumph over me whom sometimes you owned for your friend.

Poole: Job 6:28

Look upon me be pleased either,

1. To look upon my countenance, if it betrays any fear or guilt, as if I spoke contrary to my own conscience. Or rather,

2. To consider me and my cause further and better than you have done, that you may give a more true and righteous judgment concerning it.

Is evident unto you you will plainly discover it. A little further consideration and discourse will make it manifest, and I shall readily acknowledge it.

Poole: Job 6:29

Turn from your former course of perverse judgment; lay aside passion and prejudice against me; let me beg your second thoughts and a serious review of my case.

Let it not be iniquity to wit, in your thoughts or debates; I beg not your favour, but your justice; judge according to right, and do not conclude me to be wicked, because you see me to be miserable, as you have falsely and unjustly done. Or, there shall be no iniquity , to wit, in my words which I have spoken, and which I am further about to speak; which you will find upon the review.

In it i.e. in this cause or matter between you and me; the relative without the antecedent, which is frequent in the Hebrew language. You will find the right to be on my side.

Poole: Job 6:30

Consider again, and more thoroughly examine, if there be any untruth or iniquity in what I have already said, or shall further speak to you.

My taste i.e. my judgment, which discerns and judgeth of words and actions as the taste or palate doth of meats.

Perverse things i.e. false opinions or sinful expressions. I am not so bereft of common understanding, as not to be able to distinguish between good and evil; and therefore if I have uttered, or should utter, any perverse words, I should apprehend them to be so as well as you do.

Haydock: Job 6:26

Wind. Job humbles the vanity of Eliphaz. (Calmet) ---

Septuagint, "nor shall your rebuke silence my words: for I will not admit the sound of your discourse. Nay, you rush," &c.

Haydock: Job 6:30

Mouth. He engages their attention. (Calmet) ---

Hebrew, "Cannot my taste discern perverse things," (Protestants; Haydock) or "the evil" which I endure? My complaints are not surely unfounded. (Calmet)

Gill: Job 6:26

Do ye imagine to reprove words,.... Or with words; with bare words, without any force of reasoning and argument in them? put a parcel of words together without any sense or meaning, or however without any cogency in them, and think to run me down with them? or is your scheme and device only, and which you pursue, to catch at and lay hold on some words of mine uttered in my distress, and make me an offender for a word, or for a few words, supposing they have been rashly and passionately spoken? have ye no facts to charge me with, before or since these calamities befell me? is the charge of hypocrisy and want of the fear of God to be supported by producing some hasty expressions, without pointing at one single action in my life and conversation?

and the speeches of one that is desperate, which are as wind? that is, do ye imagine to reprove them? or, are; your thoughts wholly and solely intent on them? are these only the strong reasons you have to produce to fix the sin of hypocrisy upon me? for by him that is "desperate" he means himself; not that he despaired of his everlasting salvation; he was far from despair; he was a strong believer, and determined that, though he was slain, he would trust in the Lord; he was well assured he should be justified, both here and hereafter; and full well knew that his Redeemer lived, and that though he died, he should rise again and be happy in the vision of God for ever: but he despaired of a restoration to outward happiness, which Eliphaz had suggested, should he behave well; but, alas! his condition was forlorn and miserable, and there was no hope with him of being better; his children were dead, his substance in the hands of robbers, his health so extremely bad that he had no expectation of a recovery to his former state; and therefore it was very unkind and ungenerous to lay hold upon and aggravate the speeches of such an one, and improve them against him; and especially as they were only "for refreshment" ^c, as some choose to render the words, see Job 32:20; they were uttered to give vent to his sorrow and grief, and not with any ill design against God or men; or the sense of the whole is, that they imagined that their words were right and fit to reprove with, and that there were force and strength in them, and had a tendency to work conviction and bring to confession; but as for the words of Job, they treated them "as wind"; as idle, vain, and empty, and useless and fruitless as the wind.

Gill: Job 6:27

Yea, ye overwhelm the fatherless,.... Meaning himself; who was like a fatherless child, stripped of all his mercies, of his children, his substance, and his health; and was in a most miserable, helpless, and forlorn condition; and, moreover, deprived of the gracious presence and visible protection of his heavenly Father, being given up for a while into the hands of Satan; and now it was unkind and barbarous to overwhelm such a man, who was overwhelmed with overmuch sorrow already: or, "ye cause to fall upon the fatherless"; either their wrath and anger, as the Targum and many others ^d instead of doing him justice; or a wall, or any such thing, to crush him, as Aben Ezra; or a lot, as Simeon bar Tzemach; see Joe 3:3; or rather a net, or a snare to entrap him in, seeking to entangle him in talk, so Mr. Broughton, which agrees with what follows:

and ye dig a pit for your friend; contrive mischief against him; sought to bring him to ruin; and which is aggravated by his having been their old friend, with whom they lived in strict friendship, and had professed much unto, and still pretended to have respect for; the allusion is to digging of pits for the catching of wild beasts: some render it, "ye feast upon your friend" ^e; so the word is used in 2Ki 6:23; this sense is taken notice of by Aben Ezra and Bar Tzemach; and then the meaning is, you rejoice at the misery of your friend; you mock him and that, and insult him in his distress, with which the Septuagint version agrees; which was cruel usage.

Gill: Job 6:28

Now therefore be content,.... Or, "may it now please you" ^f; Job addresses them in a respectful manner, and entreats them they would be so kind as to look favourably on him, and entertain better thoughts of him; and give a fresh and friendly hearing of his case, when he doubted not he should be acquitted by them of the charge of iniquity, and that his cause would appear to be a righteous one:

look upon me: upon my countenance; and see if you can find any traces of fear and falsehood, of dishonesty and hypocrisy, of shame and blushing; and observe if there is not all the appearance of an honest mind, of a good conscience within, that has nothing to fear from the strictest examination; or look upon my body, covered all over with boils and ulcers, and see if there is not occasion for those expressions of grief, and those heavy complaints that I have made; or rather, look upon me with an eye of pity and compassion, with affection, favour, and benevolence, and not bear so hard upon me:

for it is evident unto you if I lie; or, it is "before your faces" ^g; should I attempt to deceive you by telling you a parcel of lies, you would soon discern the falsehood in my countenance; you would easily find it out in my words, which would issue in my shame and confusion; I could not expect to go undetected by men of such sagacity and penetration; but I am not afraid of the most diligent scrutiny that can be made into my words and actions.

Gill: Job 6:29

Return, I pray you,.... From the ill opinion you have of me, and from your hard censures, and entertain other sentiments concerning me: or it may be, upon these words of Job his friends might be rising up as usual to take their leave of him, and break off conversation with him; and therefore he entreats they would return to their seats, and resume the debate, and give a friendly hearing of his case:

let it not be iniquity; either let it not be reckoned an iniquity to return and go on hearing his case; or he entreats that they would take care not to sin in their anger and resentment against him, nor go on to charge him with iniquity: or it may be rendered, "there is no iniquity" ^h; that is, it should be found that there was no such iniquity in him as he was charged with; not that he was free from all sin, which no man is, but from that which his friends judged he was guilty of, hypocrisy:

yea, return again; he most earnestly importunes them to return and patiently hear him out:

my righteousness is in it; in the whole of this affair before them, and which was the matter of controversy between them; meaning, not his justifying righteousness before God, but the righteousness of his cause before men; he doubted not but, when things were thoroughly searched into, that his righteousness would be as clear as the light, and his judgment as the noonday; that he should appear to be a righteous man, and his cause a just one; and should stand acquitted and free from all charges and imputations.

Gill: Job 6:30

Is there iniquity in my tongue?.... Meaning in his words; either those which he uttered when he cursed the day on which he was born, or in charging his friends with unkindness and falsehood; otherwise the tongue is a world of iniquity, and the best of men are apt to offend both God and men in word:

cannot my taste discern perverse things? which is to be understood not of his natural taste, which very probably through his disease might be greatly vitiated, and incapable of relishing his food as in time of health, and of distinguishing good from bad; but of his intellectual taste, or of his sense and reason, his rational and spiritual taste; he had his senses exercised to discern good and evil; he could distinguish between right and wrong that was said or done, either by himself or others; be had the use of his rational powers and faculties, and therefore not to be treated as a mad or distracted man, but as one capable of carrying on a conversation, of opening his true case, and defending himself; see Job 12:11.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 6:26

¹ tn This, in the context, is probably the meaning, although the Hebrew simply has the line after the first half of the verse read: “and as/to wind the words of a despairing man.” The line could be translated “and the words of a despairing man, [which are] as wind.” But this translation follows the same approach as RSV, NIV, and NAB, which take the idiom of the verb (“think, imagine”) with the preposition on “wind” to mean “reckon as wind” – “and treat the words of a despairing man as wind.”

NET Notes: Job 6:27

¹ tn The word “lots” is not in the text; the verb is simply תַּפִּילוּ (tappilu, “you cast”). But the word “lots” is also omitted in 1 Sam 14:42. Some commentators follow the LXX and repoint the word and divide the object of the preposition to read “and fall upon the blameless one.” Fohrer deletes the verse. Peake transfers it to come after v. 23. Even though it does not follow quite as well here, it nonetheless makes sense as a strong invective against their lack of sympathy, and the lack of connection could be the result of emotional speech. He is saying they are the kind of people who would cast lots over the child of a debtor, who, after the death of the father, would be sold to slavery.

² tn The verb תִכְרוּ (tikhru) is from כָּרָה (karah), which is found in 40:30 with עַל (’al), to mean “to speculate” on an object. The form is usually taken to mean “to barter for,” which would be an expression showing great callousness to a friend (NIV). NEB has “hurl yourselves,” perhaps following the LXX “rush against.” but G. R. Driver thinks that meaning is very precarious. As for the translation, “to speculate about [or “over”] a friend” could be understood to mean “engage in speculation concerning,” so the translation “auction off” has been used instead.

NET Notes: Job 6:28

¹ tn The second verb, the imperative “turn,” is subordinated to the first imperative even though there is no vav present (see GKC 385-87 §120.a, g).

² tn The line has “and now, be pleased, turn to me [i.e., face me].” The LXX reverses the idea, “And now, having looked upon your countenances, I will not lie.” The expression “turn to me” means essentially to turn the eyes toward someone to look at him.

³ tn The construction uses אִם (’im) as in a negative oath to mark the strong negative. He is underscoring his sincerity here. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

NET Notes: Job 6:29

¹ tn The Hebrew verb שֻׁבוּ (shuvu) would literally be “return.” It has here the sense of “to begin again; to adopt another course,” that is, proceed on another supposition other than my guilt (A. B. Davidson, Job, 49). The LXX takes the word from יָשַׁב (yashav, “sit, dwell”) reading “sit down now.”

² tn The word עַוְלָה (’avlah) is sometimes translated “iniquity.” The word can mean “perversion, wickedness, injustice” (cf. 16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy.

³ tn The verb here is also שֻׁבוּ (shuvu), although there is a Kethib-Qere reading. See R. Gordis, “Some Unrecognized Meanings of the Root Shub,” JBL 52 (1933): 153-62.

⁴ tn The text has simply “yet my right is in it.” A. B. Davidson (Job, 49, 50) thinks this means that in his plea against God, Job has right on his side. It may mean this; it simply says “my righteousness is yet in it.” If the “in it” does not refer to Job’s cause, then it would simply mean “is present.” It would have very little difference either way.

NET Notes: Job 6:30

¹ tn The word עַוְלָה (’avlah) is repeated from the last verse. Here the focus is clearly on wickedness or injustice spoken.

sn These words make a fitting transition to ch. 7, which forms a renewed cry of despair from Job. Job still feels himself innocent, but in the hands of cruel fate which is out to destroy him.

² tn Heb “my palate.” Here “palate” is used not so much for the organ of speech (by metonymy) as of discernment. In other words, what he says indicates what he thinks.

³ tn The final word, הַוּוֹת (havvot) is usually understood as “calamities.” He would be asking if he could not discern his misfortune. But some argue that the word has to be understood in the parallelism to “wickedness” of words (D. J. A. Clines, Job [WBC], 162). Gordis connects it to Mic 7:3 and Ps 5:10 [9] where the meaning “deceit, falsehood” is found. The LXX has “and does not my throat meditate understanding?”

Geneva Bible: Job 6:26

Do ye imagine to reprove ^{( q )} words, and the speeches of one that is desperate, [which are] as wind?

^{( q )} Do you object to my words because I would be thought to speak foolishly, and am now in misery?

Geneva Bible: Job 6:28

Now therefore be content, ^{( r )} look upon me; for [it is] evident unto you if I lie.

^{( r )} Consider whether I speak as one who is driven to this impatience through sorrow, or as a hypocrite as you condemn me.

Commentary -- Verse Range Notes

TSK Synopsis: Job 6:1-30

1 Job shews that his complaints are not causeless.

8 He wishes for death, wherein he is assured of comfort.

14 He reproves his friends of unkindness.

MHCC: Job 6:14-30

In his prosperity Job formed great expectations from his friends, but now was disappointed. This he compares to the failing of brooks in summer. Those who rest their expectations on the creature, will find it fail when it should help them; whereas those who make God their confidence, have help in the time of need, Heb 4:16. Those who make gold their hope, sooner or later will be ashamed of it, and of their confidence in it. It is our wisdom to cease from man. Let us put all our confidence in the Rock of ages, not in broken reeds; in the Fountain of life, not in broken cisterns. The application is very close; " for now ye are nothing." It were well for us, if we had always such convictions of the vanity of the creature, as we have had, or shall have, on a sick-bed, a death-bed, or in trouble of conscience. Job upbraids his friends with their hard usage. Though in want, he desired no more from them than a good look and a good word. It often happens that, even when we expect little from man, we have less; but from God, even when we expect much, we have more. Though Job differed from them, yet he was ready to yield as soon as it was made to appear that he was in error. Though Job had been in fault, yet they ought not to have given him such hard usage. His righteousness he holds fast, and will not let it go. He felt that there had not been such iniquity in him as they supposed. But it is best to commit our characters to Him who keeps our souls; in the great day every upright believer shall have praise of God.

Matthew Henry: Job 6:22-30

Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,

I. That, though he was necessitous, yet he was not craving, nor burdensome to his friends. Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (Job 6:22), or, Deliver me, Job 6:23. He did not desire to put them to any expense, did not urge his friends either, 1. To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own, - that he was utterly ruined and impoverished, - that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress, - that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or, 2. To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends."St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph 3:20.

II. That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (Job 6:24, Job 6:25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable."Note, 1. Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them. 2. It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.

III. That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (Job 6:26, Job 6:27): " Do you imagine, or contrive with a great deal of art"(for so the word signifies), " to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?"Two things aggravated their unkind treatment of him: - 1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me."Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Psa 127:5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: " You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me."When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Psa 39:1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.

IV. That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (Job 6:28): " Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God."Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie,"that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is."2. To what they heard from him, Job 6:30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say."3. To their own second and sober thoughts (Job 6:29): " Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it, "that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man."A just cause desires nothing more than a just hearing, and if need be a re-hearing.

Keil-Delitzsch: Job 6:24-27

24 Teach me, and I will be silent,

And cause me to understand wherein I have failed.

25 How forcible are words in accordance with truth!

But what doth reproof from you reprove?

26 Do you think to reprove words?

The words of one in despair belong to the wind.

27 Ye would even cast lots for the orphan,

And traffic about your friend.

נמרצוּ , Job 6:25, in the signification of נמלצוּ ( Psa 119:103), would suit very well: how smooth, delicate, sweet, are, etc. (Hirz., Ew., Schlottm.); but this meaning does not suit Job 16:3. Hupfeld, by comparison with mar, bitter, translates: quantumvis acerba ; but מה may signify quidquid , though not quantumvis . Hahn compares the Arabic verb to be sick, and translates: in what respect are right words bad; but physical disease and ethical badness are not such nearly related ideas. Ebrard: honest words are not taken amiss; but with an inadmissible application of Job 16:3. Von Gerl. is best: how strong or forcible are, etc. מרץ is taken as related to פּרץ , in the signification to penetrate; Hiph . to goad; Niph . to be furnished with the property of penetrating, - used here of penetrating speech; 1Ki 2:8, of a curse inevitably carried out; Mic 2:10, of unsparing destruction. Words which keep the straight way to truth, go to the heart; on the contrary, what avails the reproving from you, i.e., which proceeds from you? הוכח , inf. absol. as Pro 25:27, and in but a few other passages as subject; מכּם , as Job 5:15, the sword going forth out of their mouth. In Job 6:26 the waw introduces a subordinate adverbial clause: while, however, the words of one in despair belong to the wind, that they may be carried away by it, not to the judgment which retains and analyzes them, without considering the mood of which they are the hasty expression. The futt. express the extent to which their want of feeling would go, if the circumstances for it only existed; they are subjunctive, as Job 3:13, Job 3:16. גּורל , the lot, is to be supplied to תּפּילוּ , as 1Sa 14:42. The verb כּרה , however, does not here signify to dig, so that שׁחת , a pit, should be supplied (Heiligst.), still less: dig out earth, and cast it on any one (Ebrard); but has the signification of buying and selling with על of the object, exactly like Job 39:27.

Keil-Delitzsch: Job 6:28-30

28 And now be pleased to observe me keenly,

I will not indeed deceive you to your face.

29 Try it again, then: let there be no injustice;

Try it again, my righteousness still stands.

30 Is there wrong on my tongue?

Or shall not my palate discern iniquity?

He begs them to observe him more closely; בּ פּנה , as Ecc 2:11, to observe scrutinizingly. אם is the sign of negative asseveration (Ges. §155, 2, f ). He will not indeed shamelessly give them the lie, viz., in respect to the greatness and inexplicableness of his suffering. The challenging שׁוּבוּ we do not translate: retrace your steps, but: begin afresh, to which both the following clauses are better suited. So Schlottm. and von Gerlach. Hahn retains the Chethib שׁובי , in the signification: my answer; but that is impossible: to answer is השׁיב , not שׁוּב . The עוד drawn to שׁובו by Rebia mugrasch is more suitably joined with צדקי־בה , in which בּהּ refers neutrally to the matter of which it treats. They are to try from the beginning to find that comfort which will meet the case. Their accusations are עולה ; his complaints, on the contrary, are fully justified. He does not grant that the outburst of his feeling of pain (Job 3) is עולה : he has not so completely lost his power against temptation, that he would not restrain himself, if he should fall into הוּות . Thus wickedness, which completely contaminates feeling and utterance, is called (Psa 52:4).

Constable: Job 4:1--14:22

B. The First Cycle of Speeches between Job and His Three Friends chs. 4-14

The two soliloquies of Job (chs. 3 and 29-31) enclose three cycles of dialogue between Job and his three friends. Each cycle consists of speeches by Eliphaz, Bildad, and Zophar in that order interspersed with Job's reply to each address. This pattern continues through the first two cycles of speeches (chs. 4-14 and 15-21) but breaks down in the third when Zophar failed to continue the dialogue.

"There are two basic lines of interaction which run through Job--Job's crying out to God and Job's disputations with his three friends. The absence of the third speech of Zophar is consistent with the fact that each of the speeches of the three friends is progressively shorter in each cycle and that Job's responses to each of the friends (which also are progressively shorter) are longer than the corresponding speech of the friends. This seems to signify Job's verbal victory over Zophar and the other two friends. It is also indicative of the bankruptcy and futility of dialogue when both Job and the three friends assume the retribution dogma (which for the friends implies Job's guilt and for Job implies God's injustice). Consequently, this structural design marks a very gradual swing toward a focus on Job's relationship and interaction with God in contrast to the earlier primary interaction between Job and his friends."³⁴

Throughout the three cycles of speeches Job's friends did not change their position. They believed that God rewards the righteous and punishes sinners, the theory of retribution.³⁵ They reasoned that all suffering is punishment for sin, and since Job was suffering, he was a sinner. They believed that what people experience depends on what they have done (cf. John 9:2). While this is true often, it is not the fundamental reason we experience what we do in life, as the Book of Job proceeds to reveal.

As the speeches unfolded, Job's friends became increasingly vitriolic and specific about Job's guilt. This was true of Eliphaz (cf. 5:8; ch. 15; 22:5-9), Bildad (cf. 8:6; ch. 18; 25:5-6), and Zophar (cf. 11:14; ch. 20).

In each of his speeches Job affirmed his innocence of great sin (6:10; 9:21; 16:17; 27:6). In his first five responses he charged God with afflicting him (6:4; 9:17; 13:27; 16:12; 19:11). In each of his first three replies in the first cycle he asked, "Why?" (7:20; 10:2; 13:24). In all six of his speeches he longed to present his case to God (9:3; 13:3; 16:21; 19:23; 23:4; 31:35).

Job's friends each emphasized a different aspect of God's character. Eliphaz pointed out the distance between God and man (4:17-19; 15:14-16) and stressed God's punishment of the wicked (5:12-14). Bildad said God is just (8:3), great (25:2-3), and that He punishes only the wicked (18:5-21). God's inscrutability impressed Zophar (11:7) who also stated that God punishes the wicked quickly (20:23).

Eliphaz spoke to Job with the most respect and restraint, Bildad was more direct and less courteous, and Zophar was the most blunt and harsh. Eliphaz based his arguments on experience (4:8; 5:3; 15:17), Bildad on tradition (8:8-10), and Zophar on mere assumption (20:1-5). Eliphaz viewed life as a mystic, Bildad as an attorney, and Zophar as a dogmatist. Bildad and Zophar picked up themes from Eliphaz's speeches and echoed them with slightly variant emphases (cf. 5:9 and 22:12 with 8:3, 5; 22:2a with 11:7, 11; 15:32-34 with 18:16 and 20:21-22; and 5:14 with 18:5, 6, 18 and 20:26).

Constable: Job 6:1--7:21

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

Job began not with a direct reply to Eliphaz but with another complaint about his condition. Then he responded to Eliphaz's speech but addressed all three of his friends. The "you" and "yours" in 6:24-30 are plural in the Hebrew text.

Constable: Job 6:24-30

Job's invitation to his friends 6:24-30

Next Job invited his friends to identify the sin for which they believed God was punishing him.⁴⁶ So far Eliphaz had only alluded to it. Job welcomed specific honest criticism, not arguments based on insinuations (v. 25). In verse 30 Job seems to be claiming the ability to know whether his afflictions were the result of sin or not, as a person can distinguish different tastes in his or her mouth.

Guzik: Job 6:1-30

Job 6 - Job Replies to Eliphaz: "What Does Your Arguing Prove?"

A. Job laments his affliction.

1. (1-7) Job explains his rash words.

Then Job answered and said:

"Oh, that my grief were fully weighed,

And my calamity laid with it on the scales!

For then it would be heavier than the sand of the sea;

Therefore my words have been rash.

For the arrows of the Almighty are within me;

My spirit drinks in their poison;

The terrors of God are arrayed against me.

Does the wild donkey bray when it has grass,

Or does the ox low over its fodder?

Can flavorless food be eaten without salt?

Or is there any taste in the white of an egg?

My soul refuses to touch them;

They are as loathsome food to me."

a. Then Job answered and said: Job's friends were kind enough to sit with him in sympathetic silence for some seven days (Job 2:13). Job broke his the silence with an anguished rant (Job 3), and Eliphaz responded with a poetic call to repentance (Job 4-5). Now Job will answer the words of Eliphaz the Temanite.

b. Oh, that my grief were fully weighed: Job's first response to the words of Eliphaz were to complain about the greatness of his suffering, because Eliphaz only made his suffering worse, with his well-intentioned but wrong analysis of Job's problem.

i. This was not only Job's feeling; it was also the judgment of God as revealed at the end of the Book of Job, where He said of Eliphaz and Job's other counselors: You have not spoken of Me what is right, as My servant Job has (Job 42:7).

c. Therefore my words have been rash: Job's outburst in Job 3 did not curse God, but it did come close. Job here admitted that his words were indeed rash, but explained that it was because of the excessive heaviness of his grief.

i. "Job declared, in effect, that he did not understand the cry because he did not know the pain." (Morgan)

d. The arrows of the Almighty are within me: Job explained why his suffering was so deep and his words were so rash. It was because he felt that God Himself had attacked and cursed him. He felt that God had shot arrows at him; had sent poison against him; and had arrayed His terrors against Job.

i. Job both opened (Job 6:4) and closed (Job 7:20) this speech with the picture of God shooting arrows in him. "There is an evident reference here to wounds inflicted by poisoned arrows, and to the burning fever occasioned by such wounds, producing such an intense parching thirst as to dry up all the moisture in the system, stop all the salivary ducts, thicken and inflame the blood, induce putrescency, and terminate in raging mania, producing the most terrifying images, from which the patient is relieved only by death." (Clarke)

ii. "Arrows; so fitly calls his afflictions, because, like arrows, they came upon him swiftly and suddenly, one after another, and that from on high, and they wounded him deeply and deadlily." (Poole)

e. Can flavorless food be eaten without salt? Or is there any taste in the white of an egg? Job described how the words of Eliphaz "tasted" to him. They were weak and flavorless, and certainly did not give Job any health or strength.

i. "The speech, also, to which Job had listened from Eliphaz the Temanite did not put much sweetness into his mouth; for it was devoid of sympathy and consolation. If you read it at home you will see that it was worthy to be the first of a singular selection of galling utterances. . . . He had spoken as harshly and severely as if he were a judge addressing a criminal who was suffering no more than he deserved." (Spurgeon)

f. Does the wild donkey bray when it has grass? Job insisted that he had reason for his grief. The donkey doesn't bray and the ox doesn't low when they have enough food; in the same analogy, Job's isn't complaining without reason.

i. "The wail is always evident of a want. The wild ass does not bray when he has grass, nor the ox over his fodder." (Morgan)

2. (8-10) Job longs for God to grant the escape of death.

"Oh, that I might have my request,

That God would grant me the thing that I long for!

That it would please God to crush me,

That He would loose His hand and cut me off!

Then I would still have comfort;

Though in anguish, I would exult,

He will not spare;

For I have not concealed the words of the Holy One."

a. That it would please God to crush me: Job returns to the theme of his complaint from Job 3, where he mourned the day of his birth and believed he would be better off day. Though Job never seems to have contemplated suicide, he wished God Himself would end his life.

i. "When the answer does not come, when instead of the release of cutting off, we have the continuity of pain, and a great silence, then let us remember this story: and remain confident that there is some explanation, and that when it comes, we shall thank God that He did not give us our request." (Morgan)

b. That He would loose His hand and cut me off: The idea may again have God as an archer shooting arrows at Job. He pleads that God might simply launch more arrows and end his life (cut me off).

c. I have not concealed the words of the Holy One: Here Job again insists on his basic innocence before God. The calamity in his life was not due to some sin such as concealing the words of the Holy One (perhaps better translated as that I had not denied the words of the Holy One, as in the NIV).

i. "With the sense that I have not denied or disobeyed the words of the Holy One. I should die calmly, for I should die innocent." (Bradley)

ii. "He would have one consolation left before he died - that he had not denied the words of the Holy One, though he emphatically rejected the words of Eliphaz." (Smick)

iii. If Job sensed a responsibility to not deny or conceal the words of the Holy One, we have an even greater responsibility. "Did you listen to that splendid sermon? What rhetoric! What oratory! But those poor people in the aisles did not understand a word, or if they did they only comprehended disconnected sentences, and lost the soul of the discourse. Is this right? Is this according to the Scriptural idea of preaching? . . . If the next generation should become more wicked than the present, and still more ignorant of the gospel, the fact will be chargeable upon those who conceal the words of God today." (Spurgeon)

3. (11-13) Job laments his weakness.

"What strength do I have, that I should hope?

And what is my end, that I should prolong my life?

Is my strength the strength of stones?

Or is my flesh bronze?

Is my help not within me?

And is success driven from me?"

a. What strength do I have, that I should hope? Job reflected the sense of hopelessness of the severe and chronic sufferer. Sensing no inner strength to meet the present and future challenges, he felt no hope at all.

i. We can sense the depth of Job's anguish: Is my strength the strength of stones? Is my flesh bronze?

b. Is my help not within me? We should not think that Job is like a motivational self-help speaker encouraging himself to looking within for a hidden resource of help. Instead these words from the pain-wracked man sitting on a burned-out place in a garbage dump indicate Job's absolute sense of helplessness. If Job's only help is within him, then he has no help. Indeed, all success is driven from him.

i. The NIV translation of Job 6:13 is helpful: Do I have any power to help myself, now that success has been driven from me?

ii. "The words of Job can bring immense comfort for the simple reason that many sufferers have felt rage but have been too ashamed to express it." (Smick)

B. Job challenges Eliphaz.

1. (14-23) Job criticizes Eliphaz and defends himself.

"To him who is afflicted, kindness should be shown by his friend,

Even though he forsakes the fear of the Almighty.

My brothers have dealt deceitfully like a brook,

Like the streams of the brooks that pass away,

Which are dark because of the ice,

And into which the snow vanishes.

When it is warm, they cease to flow;

When it is hot, they vanish from their place.

The paths of their way turn aside,

They go nowhere and perish.

The caravans of Tema look,

The travelers of Sheba hope for them.

They are disappointed because they were confident;

They come there and are confused.

For now you are nothing,

You see terror and are afraid.

Did I ever say, 'Bring something to me'?

Or, 'Offer a bribe for me from your wealth'?

Or, 'Deliver me from the enemy's hand'?

Or, 'Redeem me from the hand of oppressors'?"

a. Kindness should be shown by his friend: Job here made his most basic accusation against Eliphaz. "You should show me kindness, even if were true that I had forsaken the fear of the Almighty."

b. My brothers have dealt deceitfully like a brook: Even though only Eliphaz had previously spoken, Job addressed his brothers collectively. Either this was out of politeness (not wanting to single out Eliphaz), or because Job believed that the attitude and silence of his other companions meant they agreed with Eliphaz. Job accused them of being as unreliable as a snow-fed stream that vanishes when it is hot.

i. "Incidentally this touch supports our suspicion that Job's homeland was to the east of the Lebanon complex, rather than near Edom, where snow waters would not be seen." (Anderson)

ii. "How great a contrast to the love and friendship of Jesus! Not like a brook that dries in the time of drought, but like a well of water springing up within the heart for ever." (Meyer)

iii. For now you are nothing, you see terror and are afraid: "Verse 21 is the climax of Job's reaction to his friends' counsel. They offered no help. The verse is like a sermon about the special strength needed to be willing to make oneself available when we see others in a truly dreadful condition. The risk involved makes us afraid." (Smick)

c. Did I ever say: Job wasn't asking his friends to pay him money or to ransom him from kidnappers. All he wanted was some words of comfort, and he heard none.

2. (24-30) Job challenges his friends to point out his error and lack of discernment.

"Teach me, and I will hold my tongue;

Cause me to understand wherein I have erred.

How forceful are right words!

But what does your arguing prove?

Do you intend to rebuke my words,

And the speeches of a desperate one, which are as wind?

Yes, you overwhelm the fatherless,

And you undermine your friend.

Now therefore, be pleased to look at me;

For I would never lie to your face.

Yield now, let there be no injustice!

Yes, concede, my righteousness still stands!

Is there injustice on my tongue?

Cannot my taste discern the unsavory?"

a. Do you intend to rebuke my words, and the speeches of a desperate one: Job believed that Eliphaz was unduly harsh in his reply and failed to see that his Job's rant recorded in chapter 3 was made up only of words from a desperate one.

i. Eliphaz, in his insensitivity, acted as if Job's words were as wind. "Do you take me for a desperate and distracted man, who knows not or cares not what he saith, but only speaks what comes first into his mind and mouth? The wind is oft used to express vain words, as Job 15:2; Jeremiah 5:13; and vain things, Job 7:7; Proverbs 11:29." (Poole)

ii. Instead of comforting Job, Eliphaz was as bad as someone who would overwhelm the fatherless and undermine his friend. "Now he seems to retaliate with charges of his own: You would even gamble over an orphan and bargain over your friend. This is pretty rough stuff. There is no more indication that the friends gambled for orphans than there is that Job asked for bribes. Perhaps this is what Job is getting at. But their relationship has certainly deteriorated if they are already swopping insults like this." (Anderson)

b. Yes, concede, my righteousness still stands! Job very much wanted Eliphaz and his other friends to see that his present calamity was not judgment for some grievous (though hidden) sin.

i. The words "teach me," "cause me," "what does your arguing prove," and "concede" are all demands for evidence and proof. "He turns to Eliphaz and says, 'You say that I'm suffering because of sin, but you've never pointed anything out specifically. Teach me and tell me what my sin is. But until you do, there's no proof of your argument." (Lawson)

ii. Because we know the story-behind-the-story from Job 1 and 2, we understand this to be true. Yet Job's friends have a very hard time believing this, and will continue the contention with Job over this point.

c. Is there injustice on my tongue? Cannot my taste discern the unsavory? Previously in this chapter Job has represented the words of Eliphaz as bits of food; bits that were very unsatisfying to Job in his present suffering.

· According to the analogy of animals, if the words of Eliphaz had comforted and satisfied Job, he would not have cried out as he did in Job 3 (Job 6:5)

· The words of Eliphaz were like flavorless food (Job 6:6)

· The words of Eliphaz were like rotten, loathsome food (Job 6:7)

· Job can discern the unsavory character of the words of Eliphaz (6:30)

© 2006 David Guzik - No distribution beyond personal use without permission

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 6 (Chapter Introduction)

Overview

Job 6:1, Job shews that his complaints are not causeless; Job 6:8, He wishes for death, wherein he is assured of comfort; Job 6:14, He reproves his friends of unkindness.

Poole: Job 6 (Chapter Introduction)

CHAPTER 6

Job’ s answer: he wisheth his troubles were duly weighed, for then would his complaints appear just, Job 6:1-7 : prayeth for death; his hope in it, Job 6:8-10 . He is unable to bear up under his burden, Job 6:11,12 . He vindicateth himself against his friends, and reproveth them, Job 6:13-30 .

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 6 (Chapter Introduction)

(Job 6:1-7) Job justifies his complaints.

(Job 6:8-13) He wishes for death.

(v. 14-30) Job reproves his friends as unkind.

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 6 (Chapter Introduction)

Eliphaz concluded his discourse with an air of assurance; very confident he was that what he had said was so plain and so pertinent that nothing could be objected in answer to it. But, though he that is first in his own cause seems just, yet his neighbour comes and searches him. Job is not convinced by all he had said, but still justifies himself in his complaints and condemns him for the weakness of his arguing. I. He shows that he had just cause to complain as he did of his troubles, and so it would appear to any impartial judge (Job 6:2-7). II. He continues his passionate wish that he might speedily be cut off by the stroke of death, and so be eased of all his miseries (Job 6:8-13). III. He reproves his friends for their uncharitable censures of him and their unkind treatment (v. 14-30). It must be owned that Job, in all this, spoke much that was reasonable, but with a mixture of passion and human infirmity. And in this contest, as indeed in most contests, there was fault on both sides.

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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Zuck, Roy B. "Job." In The Bible Knowledge Commentary: Old Testament, pp. 715-77. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "A Theology of the Wisdom Books and the Song of Songs." In A Biblical Theology of the Old Testament, pp. 207-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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 6 (Chapter Introduction)

INTRODUCTION TO JOB 6

This and the following chapter contain Job's answer to the speech of Eliphaz in the two foregoing; he first excuses his impatience by the greatness of his afflictions, which, if weighed by good and impartial hands, would be found to be heavier than the sand of the sea, and which words were wanting to express, Job 6:1; and the reason why they were so heavy is given, they being the arrows and terrors of the Almighty, Job 6:4; and by various similes he shows that his moans and complaints under them need not seem strange and unreasonable, Job 6:5; and what had been said not being convincing to him, he continues in the same sentiment and disposition of mind, and wishes to be removed by death out of his miserable condition, and gives his reasons for it, Job 6:8; and though his case was such as required pity from his friends, yet this he had not from them, but represents them as deceitful, and as having sadly disappointed him, and therefore he neither hoped nor asked for anything of them, Job 6:14; and observes that their words and arguments were of no force and weight with him, but harmful and pernicious, Job 6:24; and in his turn gives them some exhortations and instructions, and signifies that he was as capable of discerning between right and wrong as they, with which this chapter is concluded, Job 6:28.