Job 6

Job showeth the reasons he hath for his great distemper and complaints, v. 1. Etc. And consequently findeth no relish in the reproof of Eliphaz, 6. He wisheth for death. 8. Despaireth of bodily health, 11. Taxeth Eliphaz of judging perversely of his person, 13. Of indiscretion 14. Of unfaithfulness in the comforting of his friend, 15. Of unkindness in carping at his words, 24. He entreateth his friends to desist from such reprehensions, and to give better heed to his case, 28.

1. But Job answered and said:

2. Ah, that my vexation, [or , my distemper, trouble, and impatience, caused by my suffering] were rightly weighed, [or narrowly, accurately. Heb. Weighing weighed, viz. With something that is very weighty and heavy; so as is the sand on the sand on the Sea-shore, whereof spoken in the next verse.] and one (would) lift up that one would, or did lift up . See above chapter 4. On v. 19.] my misery [or, pain, torment, wretchedness. So below v. 30. And ch. 30. V. 13. Proverbs 19:13.] together in a balance.

3. For it should [viz. My wo and suffering] be heavier now then the sand of the Seas: therefore my words are swallowed up [i.e. I am not able by reason of the greatness of my sufferings, to utter my words to the full, for the expressing of my miserable condition.]

4. For the Arrows of the Almighty are in me [understand the pains and anguishes, which came upon him from God, and were very violent. Those he calleth Arrows, forasmuch as they had seized on him very suddenly, when they were least expected, and were so sharp that they had pierced his heart quite thorough. See Deut 32. On v. 23. Psalm 38. V. 3. & 91. V. 5.] whose fiery venom drinketh up my spirit: [some nations used to dip their darts in venom; which spreading abroad, and piercing through, most suddenly consumed all the powers and vigour of life: Therefore by these arrows, we are to understand, such plagues as bring a very sure and sudden destruction with them.] the terrors of God [i.e. most violent and fearful plagues, whereby God doth terrify me. So below chapter 9. 24. Psal. 88. 17. See Gen. 35. On v. 5.] prepare themselves against me [the Hebrew word implyeth as much, as to set in battle-aray against one, in which sense it is likewise taken Jeremiah 5:9. It is very well expressed of Peter, by the Greek word, antitassesthai, 1 Pet. 5. 5.]

5. Brayeth the wild-ass also by the young grass, loweth the Ox by his fodder! [the meaning is, If I had no cause to complain, and thy words, O Eliphaz, were a food of comfort unto me, I should no more cause my complaints to be heard, then the Wild-ass doth his braying, and the ox his lowing, when they have good fodder before them.]

6. Is also the unsavoury (meat) eaten [Job compareth Eliphaz his discourse to unsavoury meat, and the white of an egg; declaring thereby, that he found no relish in his words] without salt? [or, that is without salt] is there (a) taste in the white of the yolk? [i.e. which is about the yolk.]

7. My soul refuseth to touch (thy words): [viz. To feed on the same. He continueth the former similitude, declaring that the had no liking at all to such words, for to comfort himself by them; but that he loathed the same as unsavoury and loathsome meat. Oth. (that which) my soul refuseth to touch, is like to my unsavoury meat. The sense is, that the soreness, and the biles, which before his visitation he should have been loath to touch, they were now become as his meat, though of a most loathsome relish.] they are as my unsavoury food [Heb. As the diseases, sicknesses, (i.e. loathings) of my bread.]

8. Ah, that my desire came; [Heb. Who shall give? A kind of wishing very usual with the Hebrews; See likewise of the same, below chapter 11. 5. Et 13. 5. Et 14. 13. Et 19. 23. Et 23. 3. & c. Ite. Exodus 16:3. Numbers 11:29. And the annot.] and that God gave mine expectation. [i.e. that which I do expect, death namely, as is declared in the next verse. Comp. Ab. Ch. 5. The annot. On v. 16.]

9. And that it pleased God, to crush me; to let loose his hand, [which seemeth now to be tied up, because he doth not make use of its to put me to death. Of the hand of God, compare that which is said below ch. 13. On v. 21.] and made an end with me. [So the Hebrew word is taken, Isa. 10. V. 12. Lamentations 2:17. Zach. 4. 9. Or did cut or hew me off.]

10. That should be my comfort yet, and should chear me in the Wo, (if) he spared not [i.e. if God made an utter end with me, and took me away out of this wretch-World, Other. Read thus; the while, or, howbeit I burn of heaviness, and (God) spareth not (or) favoureth not.] for I have not kept hidden the sayings of the Holy (one) [i.e. I have freely professed the word of God, and followed it all my life long: So that I should not doubt by my bodily death to pass over into the everlasting life. By the Holy (one) he manneth God, whose Name is Holy, or, who is the Holy one, Isaiah 57:15. For he alone is perfectly holy, yea, the Holiness itself, See Levit. 19. On v. 2.]

11. What is my power, that I should hope? Or which is my end that I should prolong my life? [i.e. that I should hope for any issue of this wretchedness, as if he should say. My power is too weak, to bear up long under this sad Misery, and to recover my former health again: and though I might hope for it; yet the end of my life is not so far off now, that I should desire to live much longer. Therefore I pray thee O God, that thou wouldest take me away out of this world, and so deliver me from the wretchedness. For the word Life, the Hebrew hath Soul. See Gen. 19. On v. 17. Or desire. See Psal. 27. On v. 12. He meaning is; that I should desire to prolong my life. Compare below ch. 7. On v. 1.]

12. Is my power (a) stony power? Is my flesh steel?

13. Is not my help then in me? [my help, i.e. my plea, or defence; whereby I may be able to help and defend my self, against the peverse Judgement, that is passed against me.] and is the wisdom expelled out of me? [or, the virtuousness, innocence, honesty. See of the signification of the Hebrew word, ab. Ch. 5. On v. 12. Oth. Is not so, that my help is not in me? Conceiving that Job here prosecutes the complaint of his misery, vileness and disability.]

14. On him that is melted (i.e. perished, and consumed, through adversity and grief of heart. The meaning is, that the right of friendship requireth, one should help and assist his friend: that is improverished, oppressed and brought low; and that he which neglecteth the same, hath forsaken the fear of God. Others make these words to cohere with the former verse in this manner, Is not my defence by me? & c. Against (him) whose kindness to his friend is melted, and (that) hath forsaken the fear of the Almighty. He taxeth Eliphaz of discretion, unfaithfulness, and cruelty towards his Friend.] kindness should be done by his friend: [i.e. ought to be done or showed. Oth. (should show) kindness to his friend.] or, he should forsake the fear of the Almighty.

15. My brethren have dealt unfaithfully with me [he meaneth Eliphaz, Bildad and Zophar] as a brook: as the torrent of brooks do they pass away: [He taketh the comparison here of such brooks, as being full and frozen up in Winter, seem to promise, by their close keeping of the plenty of water, which they gathered from the rain and snow, that they intend to impart it forth again in Summer; when it shall be more useful and needful, and yet afterwards by reason of great droughts coming between, deceive men’s hopes and expectations. Unto such waters Job compareth his three Friends here; forasmuch as there had appeared some friendship in them while he stood not in much need thereof; whence he expected the more comfort against a time of need; but afterwards in the heat of his adversity, was able to get but little help and comfort from them.]

16. Which are darkened of the i.e., [or, covered, as it were with a mourning garment] (and) in the which the Snow doth hide itself.

17. At the time when they dissolve [diffluent] from heat, they are destroyed: when they grow warm [the meaning is; When by the heat and drought of the season they cease to run.] they fade [Heb. Are extinguished] out of their place.

18. The goings of their way [i.e. of their watercourse or channel] turn themselves aside: they run up into the wilderness and perish [otherwise: they rise up, or, ascend to nothing, and perish: turning into vapours, till they vanish altogether.]

19. The wayfaring (men) [Heb. The paths; understand hereby the companies and troops of passengers travelling along upon the roads or highways. Compare Genesis 37:25. Judges 5:6. Item below ch. 31. On v. 32. Isaiah 21:13. In the full phrase they are called, those that pass over the way, Isaiah 32:8.] of Tema [thus Arabia is called, because inhabited by the postery of Tema the son of Ismael, Genesis 25:14, 15. Who is to be distinguished from Teman a Son of Esau, of whom Eliphaz had his denomination ab. Ch. 2. 11.] See them: [those torrents and brooks namely, thinking to find water in them for to refresh themselves, but finding themselves deceived. To see, implieth here, greatly to desire, or long for a thing, as Psal. 34. 6. & 92. 12.] the walkers [Heb. The ways, or on goings, i.e. travellers. Compare the precedent annotation on the word, wayfaring] of Scheba [see ab. Ch. 1. On v. 14.] stay for them.

20. They are ashamed, for that every one [viz. Of the foresaid travellers or passengers] had trusted [i.e. relied on those streams and brooks, assuring themselves they should find water in them.] when they come thereunto [i.e. to those brooks] they blush.

21. Verily (thus) are ye become (to me) nothing now: [i.e. as those evaporated, and empty water-brooks, do and wearied travellers; so, and no more, do ye to me. This is the application of the former similitude] ye have seen the astonishment [viz. Which is come upon me by this suffering] and ye have been afraid. [viz. Of the Judgements of God upon the wicked, falsely imagining that ye saw an Example thereof in me, or, in ye did fear, I should prove troublesome unto you: as in the next verse.]

22. Have I said: Bring me, and give presents for me of your substance? [His meaning is that he had not desired of his friends, they should be at any pains or charges for him, to ease or rid him of his misery; although it be the part of a friend. To do in such a case of himself, what lieth in his power: and that in regard thereof they ought to have been the more disposed, to assist him at least with comforting of him, a matter of no cost, and but small pains unto them; which nevertheless being not performed by them, but rather the contrary by the perverness of their Judgement, they were not to be excused.]

23. Or free me from the hand of the Oppressor, and deliver me from the hand of the Tyrants.

24. Teach me, and I shall be silent; and give me to understand, wherein I have erred.

25. O how powerful are the right sayings! [Heb. The words of rightness, justness, or right-mindedness, i.e. which are upright and true. Compare below ch. 33. 3. Ecclesiastes 12:10.] but what doth the reproving, (that) is from you reprovers? [i.e. what power and efficacy hath your reprehending, for to reprehend? He will say, None at all.]

26. Should ye mediate words for to reprove? [i.e. should ye study and adorn words, for to reprove me? Oth. Should ye to reprehend, give head to, or, observe words, i.e. should ye make no account at all of his defence and apology? Otherwise. Think ye to reprove words, and (hold ye) for wind, the words of dejected? i.e. are ye minded and disposed, to snatch up his bare words, and to be carping and cavilling at them, and will I propound unto you in my own defence? Oth. Think ye that the words are reproof?] and shall the concerning matters of this life, are so extremely dejected, through the grievousness of his suffering, meaning himself] be (but) wind? [be a matter of nothing, a thing of a no account or value. For such kind of things that are withal very inconstant, and suddenly decaying. The word Wind is likewise used, below chapter 7. 7. And 15. 2. & 16. 3. Proverbs 11:29. Ecclesiastes 5:15. Hosea 12:2. Ephes. 4. 14.]

27. Also ye cast yourselves upon an Orphan: [thus Job doth call himself, as one being forsaken of all human help. Of such kind of Orphans may partly be understood, that which the Church of God lamenteth, Lamentations 5:3.] and ye dig against your friend . [viz. A pit, or hole, wherein to catch him. We have the full expression complaineth here that his friends went about to engard the Hebrew word here, doth sometimes likewise signify to prepare, or, keep a feast, as below chapter 40. 25. And 2 Kings 6:23. This place is rendered thus by others, ye keep feasts over your friend, i.e. ye rejoice at his misery. To dig, might likewise be taken here for to plot, or practise some evil or mischief; as Proverbs 16:27.]

28. But now pleased, turn yourselves to me: [i.e. give heed to my sayings, and be pleased, turn yourselves to me: [i.e. give heed to my sayings, and be pleased narrowly to consider and ponder the same.] and it shall be before your face if I do lie [i.e. shall be clear and manifest before you, and yourselves shall testify of it, and be able to be Judges. Oth. And (behold) whether I shall lie before you.]

29. Turn again (I pray) [viz. From your unequal dealing against me, and from that eager and fierce contesting wherewith ye break out against me.] let there be no wrong. [viz. If so be desist of judging so perversely of me, and henceforward give better heed to the reasonableness of my plea.]

30. Should there be wrong upon my tongue? Should my palate [or jaws, i.e. my mouth] not give to understand [i.e. should it not be able to judge the perverse ones, and declare it; others do understand by the palate, here the mind, or understanding faculty of man, whereby he discerneth truth from falsehood, and good from evil; even as by the palate of the mouth the sweet is distinguished from the four] the misery? [i.e. the anguishes, pains and torments, that are come upon me, as ab. v. 2. Others, understand perverseness’s, i.e. should not my understanding be able to judge what is perverse, or not?]