Job 6:29

he is ready to acknowledge and correct every trespass, Job 6:24-30 . Verse 2 O that my grief were thoroughly weighed - Job wished to be dealt with according to justice; as he was willing that his sins, if they could be proved, should be weighed against his sufferings; and if this could not be done, he wished that his sufferings and his complainings might be weighed together; and it would then be seen that, bitter as his complaint had been, it was little when compared with the distress which occasioned it. Verse 3 Heavier than the sand of the sea - This includes two ideas: their number was too great to be counted; their weight was too great to be estimated. Verse 4 The arrows of the Almighty - 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. This is strongly expressed in the fine figure: The Poison Drinketh Up my Spirit; the Terrors of God Set Themselves in Array against me. That calamities are represented among the Eastern writers as the arrows of the Almighty, we have abundant proofs. In reference to this, I shall adduce that fine saying attributed to Aaly, the son-in-law of Mohammed in the Toozuki Teemour; which I have spoken of elsewhere. "It was once demanded of the fourth califf (Aaly), 'If the canopy of heaven were a bow; and if the earth were the cord thereof; and if calamities were the arrows; if mankind were the mark for those arrows; and if Almighty God, the tremendous and glorious, were the unerring Archer; to whom could the sons of Adam flee for protection?' The califf answered, 'The sons of Adam must flee unto the Lord.'" This fine image Job keeps in view in the eighth and ninth verses, wishing that the unerring marksman may let fly these arrows, let loose his hand, to destroy and cut him off. Verse 5 Doth the wild ass - פרא pere, translated onager, by the Vulgate, from the ονος αγριος of the Septuagint, which we properly enough, translate wild ass. It is the same with the tame ass; only in a wild state it grows to a larger size, is stronger, and more fleet. The meaning of Job appears to be this: You condemn me for complaining; do I complain without a cause? The wild ass will not bray, and the ox will not low, unless in want. If they have plenty of provender, they are silent. Were I at rest, at ease, and happy, I would not complain. Verse 6 Can that which is unsavoury - Mr. Good renders this verse as follows: Doth insipid food without a mixture of salt, yea, doth the white of the egg give forth pungency? Which he thus illustrates: "Doth that which hath nothing of seasoning, nothing of a pungent or irritable power within it, produce pungency or irritation? I too should be quiet and complain not, if I had nothing provocative or acrimonious, but, alas! the food I am doomed to partake of is the very calamity which is most acute to my soul - that which I most loathe, and which is most grievous or trying to my palate." Some render the original, Is there any dependence on the drivel of dreams? There have been a great variety of interpretations given of this verse. I could add another; but that of Mr. Good is as likely to be correct as that of any other critic. Verse 8 O that I might have - As Job had no hope that he should ever be redeemed from his present helpless state, he earnestly begs God to shorten it by taking away his life. Verse 9 Let loose his hand - A metaphor taken from an archer drawing his arrow to the head, and then loosing his hold, that the arrow may fly to the mark. See on Job 6:4 (note). Verse 10 Then should I yet have comfort - Instead of עוד od, Yet, three of Kennicott's and De Rossi's MSS. have זאת zoth, This. And This should be my comfort. The expectation that he will speedily make an end of me would cause me to rejoice with great joy. This reading is supported by the Vulgate and the Chaldee. I would harden myself in sorrow - To know that I should shortly have an end put to my miseries would cause me to endure the present with determinate resolution. Let him not spare - let him use whatever means he chooses, for I will not resist his decree; he is holy, and his decrees must be just. Verse 11 What is my strength - I can never suppose that my strength will be restored; and, were that possible, have I any comfortable prospect of a happy termination of my life? Had I any prospect of future happiness, I might well bear my present ills; but the state of my body and the state of my circumstances preclude all hope. Verse 12 Is my strength the strength of stones? - I am neither a rock, nor is my flesh brass, that I can endure all these calamities. This is a proverbial saying, and exists in all countries. Cicero says, Non enim est e saxo sculptus, aut e Robore dolatus Homo; habet corpus, habet animum; movetur mente, movetur sensibus. "For man is not chiselled out of the rock, nor hewn out of the oak; he has a body, and he has a soul; the one is actuated by intellect, the other by the senses." Quaest. Acad. iv. 31. So Homer, where he represents Apollo urging the Trojans to attack the Greeks: - Νεμεσησε δ' Απολλων, Περγαμου εκκατιδων· Τρωεσσι δε κεκλετ' αυσας· Ορνυσθ', ἱπποδαμοι Τρωες, μηδ' εικετε χαρμης Αργειοις· επει ου σφιλιθος χρως, ουδε σιδηρος, Χαλκον ανασχεσθαι ταμεσιχροα βαλλομενοισιν. Illiad, lib. iv., ver. 507. But Phoebus now from Ilion's towering height Shines forth reveal'd, and animates the fight. Trojans, be bold, and force to force oppose; Your foaming steeds urge headlong on the foes! Nor are their bodies rocks, nor ribb'd with steel; Your weapons enter, and your strokes they feel. Pope. These are almost the same expressions as those in Job. Verse 13 Is not my help in me? - My help is all in myself; and, alas! that is perfect weakness: and my subsistence, תושיה tushiyah, all that is real, stable, and permanent, is driven quite from me. My friends have forsaken me, and I am abandoned to myself; my property is all taken away, and I have no resources left. I believe Job neither said, nor intended to say, as some interpreters have it, Reason is utterly driven from me. Surely there is no mark in this chapter of his being deranged, or at all impaired in his intellect. Verse 14 To him that is afflicted pity should be showed from his friend; but he forsaketh the fear of the Almighty - The Vulgate gives a better sense, Qui tollit ab amico suo misericordiam, timorem Domini dereliquit, "He who takes away mercy from his friend, hath cast off the fear of the Lord." The word למס lammas, which we render to him who is Afflicted, from מסה masah, to dissolve, or waste away, is in thirty-two of Dr. Kennicott's and De Rossi's MSS. למאס lemoes, "to him that despiseth his friend;" and hence the passage may be read: To him who despiseth his friend, it is a reproach; and he will forsake the fear of the Almighty: or, as Mr. Good translates, "Shame to the man who despiseth his friend! He indeed hath departed from the fear of the Almighty." Eliphaz had, in effect, despised Job; and on this ground had acted any thing but the part of a friend towards him; and he well deserved the severe stroke which he here receives. A heathen said, Amicus certus in re incerta cernitur; the full sense of which we have in our common adage: - A Friend in Need is a Friend Indeed. Job's friends, so called, supported each other in their attempts to blacken the character of this worthy man; and their hand became the heavier, because they supposed the hand of God was upon him. To each of them, individually, might be applied the words of another heathen: - - Absentem qui rodit amicum, Qui non defendit alio culpante; solutos Qui captat risus hominum, famamque dicacis, Fingere qui non visa potest; commissa tacere Qui nequit; hic niger est; hunc tu, Romane, caveto. Hor. Satyr. lib. i., s. iv., ver. 81. He who, malignant, tears an absent friend; Or, when attack'd by others, don't defend; Who trivial bursts of laughter strives to raise, And courts, of prating petulance, the praise; Of things he never saw who tells his tale, And friendship's secrets knows not to conceal; - This man is vile; here, Roman, fix your mark; His soul's as black as his complexion's dark. Francis. Verse 15 Have dealt deceitfully as a brook - There is probably an allusion here to those land torrents which make a sudden appearance, and as suddenly vanish; being produced by the rains that fall upon the mountains during the rainy season, and are soon absorbed by the thirsty sands over which they run. At first they seem to promise a permanent stream, and are noticed with delight by the people, who fill their tanks or reservoirs from their waters; but sometimes they are so large and rapid as to carry every thing before them: and then suddenly fail, so that there is no time to fill the tanks. The approach of Job's friends promised much of sympathy and compassion; his expectations were raised: but their conduct soon convinced him that they were physicians of no value; therefore he compares them to the deceitful torrents that soon pass away. Verse 16 Blackish by reason of the ice - He represents the waters as being sometimes suddenly frozen, their foam being turned into the semblance of snow or hoar-frost: when the heat comes, they are speedily liquefied; and the evaporation is so strong from the heat, and the absorption so powerful from the sand, that they soon disappear. Verse 18 The paths of their way - They sometimes forsake their ancient channels, which is a frequent case with the river Ganges; and growing smaller and smaller from being divided into numerous streams, they go to nothing and perish - are at last utterly lost in the sands. Verse 19 The troops of Tema looked - The caravans coming from Tema are represented as arriving at those places where it was well known torrents did descend from the mountains, and they were full of expectation that here they could not only slake their thirst, but fill their girbas or water-skins; but when they arrive, they find the waters totally dissipated and lost. In vain did the caravans of Sheba wait for them; they did not reappear: and they were confounded, because they had hoped to find here refreshment and rest. Verse 21 For now ye are nothing - Ye are just to me as those deceitful torrents to the caravans of Tema and Sheba; they were nothing to them; ye are nothing to me. Ye see my casting down - Ye see that I have been hurried from my eminence into want and misery, as the flood from the top of the mountains, which is divided, evaporated, and lost in the desert. And are afraid - Ye are terrified at the calamity that has come upon me; and instead of drawing near to comfort me, ye start back at my appearance. Verse 22 Did I say, Bring unto me? - Why do you stand aloof? Have I asked you to bring me any presents? or to supply my wants out of your stores? Verse 23 Or, Deliver me - Did I send to you to come and avenge me of the destroyers of my property, or to rescue my substance out of the hands of my enemies? Verse 24 Teach me - Show me where I am mistaken. Bring proper arguments to convince me of my errors; and you will soon find that I shall gladly receive your counsels, and abandon the errors of which I may be convicted. Verse 25 How forcible are right words - A well-constructed argument, that has truth for its basis, is irresistible. But what doth your arguing reprove? - Your reasoning is defective, because your premises are false; and your conclusions prove nothing, because of the falsity of the premises whence they are drawn. The last clause, literally rendered, is, What reproof, in a reproof from you? As you have proved no fault you have consequently reproved no vice. Instead of מה נמרצו mah nimretsu, "how forcible," מה נמלצו mah nimletsu, "how savoury or pleasant," is the reading of two MSS., the Chaldee, and some of the rabbins. Both senses are good, but the common reading is to be preferred. Verse 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? Verse 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. Verse 28 Look upon me - View me; consider my circumstances; compare my words; and you must be convinced that I have spoken nothing but truth. Verse 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. Verse 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. Introduction Job continues to deplore his helpless and afflicted state, Job 7:1-6 . He expostulates with God concerning his afflictions, Job 7:7-12 ; describes the disturbed state of his mind by visions in the night season; abhors life, Job 7:13-16 ; and, showing that he is unworthy of the notice of God, begs pardon and respite, Job 7:17-21 . Verse 1 Is there not an appointed time to man - The Hebrew, with its literal rendering, is as follows: הלא צבא לאנוש עלי ארץ halo tsaba leenosh aley arets, "Is there not a warfare to miserable man u

Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? 24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. 25 How forcible are right words! but what doth your arguing reprove? 26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? 27 Yea, ye overwhelm the fatherless, and ye dig a pit for your friend. 28 Now therefore be content, look upon me; for it is evident unto you if I lie. 29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it. 30 Is there iniquity in my tongue? cannot my taste discern perverse things? 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 ( v. 22 ), or, Deliver me, v. 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. iii. 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 ( v. 24, 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 ( v. 26, 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 ( Ps. cxxvii. 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, Ps. xxxix. 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 ( v. 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, v. 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 ( v. 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. Job, in

Return - Turn from your former judgment. Iniquity - Or, there shall be no iniquity, in my words. Righteousness - In this cause or matter between you and me; and you will find the right to be on my side.