Job 6

BUT Iob answered and said,

Oh that my grief Either 1. my calamity, as it follows, or the cause or matter of my grief: The act being put for the object, as is usual, fear for the thing feared, &c. and the same thing being here repeated in differing words. Or 2. My sorrow: or my wrath or rage, as thou didst call it, Ch. 5. 2. So his wish is, that his sorrow or wrath, were laid in one Scale of the ballances, and his calamity in the other, that so it might be known whether his sorrow or wrath was greater than his misery, as was pretended. were throughly weighed Were fully understood & duely considered. Thy harsh rebukes and censures of my impatience, and hypocrisy and... ickedness proceedeth from thy ignorance or unsensibleness of my insupportable calamities. I desire no favour from thee: But O that I had a just and equal Judge that would understand my case, and consider whether I have not just cause for such bitter complaints: Or, at least, whether the greatness of my Burden should not procure some allowance to my infirmity, if I should speak something indecently and unadvisedly, and protect me from such severe censures., and my calamity laid in the ballances together Either 1. together with my grief or rather, 2. together with any the most heavy thing to be put into the other scale, as with the sand, &c. as is expressed in the next verse; where also the particle it, bei... of the singular number, shows that there was but one thing to be weighed with the sand.!

For now it i. e. My grief or calamity; would be heavier than the Sand of the Sea which is heavier than dry Sand., therefore my words are swallowed up As this Verb is used, Prov. 20. 25. Obad. v. 16. My voice and spirit faileth me. So far am I from speaking too liberally of it, for which I am now accused, that I cannot find, nor utter words sufficient to express my sorrow or misery; but my groanings are such as cannot be uttered; as is said in another case, Rom. 8. 26. When I would express it, the words stick in my throat, and I am forced as it were to swallow them up..

For the Arrows So he 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. of the Almighty So he calls them either generally, because all afflictions come from him or particularly because God's hand was in a singular manner eminent and visible in his miseries, Ch. 1. or yet more specially, because they were immediately shot by God into his Spirit, as it follows. are within me Besides those evils which are past, Ch. 1. there are other miseries that are constant and fixed in me, the sharp pains of my body, and dismal horrours of my mind.; the poison whereof Implying that these Arrows were more keen and pernicious than ordinary, as being dipped in God's wrath, as the barbarous Nations then and since used to dip their Arrows in poison, that they might not only pierce, but burn up and consume the vital parts. drinketh up my spirit i. e. Exhausteth and consumeth either 1. my vital spirits together with my blood, the seat of them, and my heart, the spring of them, as poison useth to do. But I doubt the Hebrew word ruach, is never used in that sense: Or 2. my soul, which is commonly the Spirit, my mind and conscience. So he tells them, that besides the miseries which they saw, he felt others, and far greater, though invisible, torments in his soul, which if they could see, they would have more pity for him. And in this sense this place is, and may very well be otherwise rendred, whose poison my spirit drinketh up, i. e. my soul sucks in the venom of those calamities, by apprehending and applying to it self the wrath of God manifested and conveyed by them.: the terrours of God Either 1. great terrours; or 2. God's terrible Judgments; or rather 3. these terrours which God immediately works in my soul, either from the sense of his wrath accompanying my outward troubles; or from the sad expectation of longer and greater torments. do set themselves in array They are like a numerous and well-ordered Army under the conduct of an irresistible General, who designs and directs them to invade me on every side. against me.

Does the wild Ass bray when he has grass? or loweth the Ox over his fodder Thou wonderest that my disposition and carriage is so greatly altered from what it was, Ch. 4. 3. 4, 5. but thou mayest easily learn the reason of it from the brute Beasts, the Ass and Ox, who when they have convenient and common food, are quiet and contented; but when they want that, they will resent it, and complain in their way by braying or lowing: See Ier. 14. 6. And therefore my carriage is agreeable to those common principles of nature which are both in Men and Beasts, by which their disposition and deportment is generally suitable to their condition. It is no wonder that you complain not who live in ease and prosperity, nor did I, when it was so with me; but if you felt what I feel, you would be as full of complaints, as I am.?

Can that which is unsavoury be eaten without Salt Can, or do men use to eat unsavoury meats with delight, or without complaint? This is either 1. a reflection upon Eliphaz his discourse as unsavoury, which could not give him any conviction or satisfaction. But his censure of Eliphaz his speech begins not till v. 14. and then it proceeds: Or rather 2. a justification of Iob's complaints (of which both the foregoing and following Verses treat) by another Argument. Men do commonly complain of their meat when it is but unsavoury, how much more when it is so bitter as mine is? which is implied here, and expressed in the next Verse; where the sense here begun is compleated, and th... s general Proposition is accommodated to Iob's condition.? or is there any tast in the white of an Egg Heb. in the white of a yolk, i. e. which encompasseth the yolk of an Egg.?

The things that my soul refused to touch, are as my sorrowful meat Heb. as the sicknesses or sorrows of my meat, i. e. as my sorrowful meat, which I am constrained to eat with grief of heart. The particle as, either 1. notes not the similitude, but the truth of the thing, as it is oft used, as has been formerly noted and proved. So the sense is, That such meat as formerly he should have abhorred to touch either for the quality of it, or for his tears or ulcerous matter, which mixed themselves with it, he was now forced by the necessities of nature, and his own poverty, to eat: Or 2. implies that the following words are not to be understood properly, but metaphorically. And so the sense may be this, Those grievous afflictions, which according to the principles and common inclinations of humane nature I dreaded the very touch and thought of, they are now my daily, though sorrowful bread; I am forced constantly to feed upon them as other persons in great afflictions are said to be sed with bread of tears, Psal 80. 5. and to eat ashes like bread, Psal. 102. 9. Others make this a censure of Eliphaz his words, as ungrateful and loathsom to him. But that sense seems neither to agree with the words of this Verse, nor with its scope and coherence with the former, of which see the notes on v. 6..

O that I might have my request i. e. The thing which I have so passionately desired; and notwithstanding all your vain words, and weak Arguments, do still justly continue to desire, to wit, death, as is expressed v. 9. and more largely, Ch. 3.! and that God would grant me... he thing that I long for!

Even that it would please God to destroy me To end my daies and calamities together.; that he would let loose his hand Which is now as it were bound up, or restrained from giving me that deadly blow which I desire. O that he would restrain himself and his hand no longer, but let it fall upon me with all its might so as to cut me off, as it follows., and cut me off.

Then should I yet have comfort The thoughts of my approaching death would comfort me in all my sorrows. This would solace me more than life, with all that worldly safety, and glory, and happiness which thou hast advised me to seek unto God for., yea, I would harden my self in sorrow i. e. I would bear up my self with more courage and patience under all my torments, with the hopes of my death, and that blessedness into which I know I shall after death be admitted, as he more fully speaks, Ch. 19. 26, 27. whereas now I pine away in lingring, and hopeless miseries. Or, I would burn, (i. e. I am content to burn) in sorrow. Or, I would pray (as this word signifies in Hebrew Writers; and praying may be here put for prai... ng or worshipping of God, as it is frequently used in Scripture) in, or for my sorrow or pain; Then I would worship God, and say, Blessed be the Lord's Name for these afflictions, as I did for the former, Ch. 1. 20, 21.: let him not spare But let him use all severity against me, so far as to cut me off, and nor suffer me to live any longer; which will seem to me a cruel kind of patience towards me., for I have not concealed the words of the holy One i. e. Of God, who is frequently called the Holy One in Scripture, as Isa. 40. 25 & 57. 15. Hab. 3. 3. and is so in a most eminent and peculiar manner. The sense is, Therefore I do not fear death, but desire it; and that not only to be freed from my present troubles, but also and especially to put me into the possession of the happiness of the next life; of which I am assured, becauses I have in good measure performed the conditions of that Covenant upon which he has promised it; for, as for The words of God, i. e. That light of sacred Truths & Precepts which he has been pleased to impart to me, I have not concealed them, neither from my self, by shutting mine eyes against them, or suffering my prejudices, or passions, or worldly Interests to blind my mind, lest I should see them, as you think I have done; nor from others; but as I my self have stedfastly believed them, and not wilfully and wickedly departed from them, so I have endeavoured to teach and commend them to others, and have not been ashamed nor afraid boldly to profess and preach the true Religion in the midst of the Heathens who are round about me. And therefore I know that if God does cut me off, it will be in mercy and I shall be a gainer by it. Some translate and distinguish the Verse thus, Yet this is my comfort (though, or when I scorch with pain, and he, i. e. God does not spare me, but afflicts me most severely) that I have not concealed the words of God, but have professed and practised them..

What is my strength that I should hope My strength is so small and spent that although I may linger a while in my torments, yet I cannot live long, and therefore it is vain and absurd for me to hope for such a restitution of my strength and prosperity as thou hast promised to me., Ch. 5. 22. &c. And therefore I justly pray that God would take away my life.? and what is mine end Either 1. What is the end or period of my miseries? When may I expect it? I see no end of them; I know not how long I may pine and linger in them. Therefore, Lord take me speedily away. Or, 2. What is the end of my life? Or What is death to me? It is not terrible but comfortable, as he said v. 10. I need not those vain consolations which thou givest me of being kept from death, v. 20. or having life continued and health restored. Death is not the matter of my fear, but of my desire., that I should prolong my life To wit, by my seeking to God for it, as thou advisest me, Ch 5. 8. Why should I desire or indeavour the prolonging of my life. Or, that I should length... out my desire, to wit, of life and those comforts of life which thou hast propounded to me. I desire not to live longer, though in the greatest splendour and prosperity, but to be dissolved, and to be with my God and Redeemer Ch. 19. 25. The Hebrew word nephesh, here rendred soul or life, oft signifies desire, as Gen. 23. 8. Deut. 23. 24. Prov. 23. 2. Eccles. 6. 9..

Is my strength the strength of stones! Or, is my flesh of brass I am not made of stone or brass, but of flesh and blood, as others are, and therefore I am utterly unable to endure these miseries longer, and can neither hope for nor desire any continuance of my life, or restauration of my farmer happiness, but only wish for that death which is the common refuge of all miserable persons; as I said, Ch. 3. 17. 18.!

Is not my help in me Though I have no strength in my body or outward man, yet I have some help, and support within me, or in my inward man, even the conscience of my own innocency and piety, notwithstanding all your bitter accusations and censures as if I had no integrity, Ch. 4. 6. and is wisdom driven quite from me If I have no strength in my body, have I therefore no wisdom or judgment left in my Soul? Am I therefore unable to judge of the vanity of thy discourse, and of the truth of my own case? Have I not common sense and discretion? do not I know my own condition, & the nature and degree of my sufferings better than thou doest. Am not I a better judge whether I have integrity or no than thou art? But this verse is rendred otherwise, and that very agreeably to the Hebrew words, What if I have no help in me, (i. e. If I cannot help my self, if my outward condition be helpless and hopeless, as I confess it is) is wisdom driven quite from me? Have I therefore lost my understanding and common reason? Cannot I judge whether it is more desirable for me to live or to die, whether I am an hypocrite or no, whether your words have truth and weight in them or no, whether you take the right method in dealing with me, whether you deal mercifully and sincerely with me, or no. Yet again (because the construction and sense of these words is judged very difficult) this verse may be joyned with the following, and rendred thus, What if there be no help in me (or, if I be not able to bear my miseries) and if counsel be driven from me, so that I know not what to do, or how to help, or ease my self? Or, and subsistence, or power of subsisting be driven, or taken away from me, so that I can neither help my self out of my troubles, nor subsist under them, yet to the afflicted pity should be showed, &c..

To him that is afflicted Heb. To him that is melted or dissolved with afflictions, or in the furnace of afflictions that is in extream miseries; for such persons are said to be melted, as Psal. 22. 14. & 107. 26. & 119. 28. Nah. 2. 10. pity should be showed from his friend His friend, such as thou, O Eliphaz pretendest to be to me, should show kindness, benignity and compassion in his judgment of him and carriage towards him, and not pass such unmerciful and heavy censures upon him, nor load him with reproaches., but he forsaketh the fear of the Almighty But thou hast no love or pity for thy neighbour and friend; Which is a plain evidence that thou art guilty of that which thou didst charge me with, even of the want of the fear of God; for, didst thou truly fear God, thou couldest not, and durst not be so unmerciful to thy brother, both because God has severely forbidden & condemned that disposition & carriage, & because God is able to punish thee for it, & mete unto thee the same hard measure which thou metest to me. But this verse is, and may be otherwise rendred; should a reproach (for so the Hebrew che... ed oft signifies) be laid upon him that is afflicted by his friend, even that he forsaketh the fear of the Almighty? Should my friend have fastened such a reproach upon me, than which none is worse, that I am an impious man and destitute of the fear of God, Ch. 4. 6, 7, 8. This he mentions as that which was most grievous and intolerable to him..

My brethren i. e. My kinsmen or three friends; For though Eliphaz only had spoken, the other two showed their approbation of his discourse or, at least, of that part of it which contained his censure of Iobs person and State. have dealt deceitfully Under a pretence of friendship and kindness dealing unrighteously and unmercifully with me, and adding to these afflictions which they said they came to remove. as a brook, and as the stream of brooks Which quickly vanish and deceive the hopes of the thirsty traveller. they pass away:

Which are blackish by reason of the ice Which in winter, when the traveller neither needs nor desires it, are full of water then congealed by the Forst., and wherein the snow is hid Either 1. Under which the water made of snow, which formerly fell and afterward was dissolved, lies hid. So he implies that he speaks not of those Brooks which are fed by a constant Spring, but of them which are filled by accidental and extraordinary falls of water or snow melted, which run into them. Or 2. Wherein there is abundance of snow mixed with or covered by the Ice; Or, I... which to s... ow covers itself, i. e. Where is snow upon snow. Which gives the traveller hopes, that when he comes that way in summer he shall find good store of water here for his refreshment..

What time they wax warm When the weather grows milder and the frost and snow is dissolved., † they vanish: † when it is not, In the hot season of the year, when waters are most refreshing and necessary. thy are † consumed out of their place In which the traveller expected to find them to his comfort: But they are gone he knows not whither.

The paths of their way are turned aside; i. e. The course of those waters is changed; they are gone out of their channel, flowing hither and thither, till they be quite consumed; as it here follows. they go to nothing and perish.

The troops As this word is used, Gen. 37. 25. Isa. 21. 13. Heb. The waies, put for the travellers in the waies, by an usual Metonymy. And so it must needs be meant here, and in the next clause, because the following verse, they were confounded, &c. plainly shows, that he here speaks of persons, not of sensless things. of Tema This place and Sheba were both parts of the hot and dry Country of Arabia, in which waters were very scarce, and therefore precious and desirable, especially to travellers, who by their motion, and the heat to which they were exposed, were more hot and thirsty than other men. looked, the companies As before the troops. And thus he speaks, because men did not there travel singly, as here we do, but in troops and companies for their greater security against wild Beasts and Robbers, of which they had great store. of Sheba waited for them.

They i. e. The troops and companies. were confounded because they had hoped They comforted themselves with the expectation of water there to quench their thirst.; they came thither, and were ashamed As having deceived themselves and others with vain and false hopes..

For He gives the reason why he charged them with deceitfulness, and compared them to these deceitful Brooks. now ye are nothing Or, as nothing, the note of similitude being oft understood; Heb. as not. i. e. you are to me as if you had not been, or as if you had never come to me; for I have no benefit nor comfort from you and your discourse, but only an increase of my misery.; ye see my casting down, and are afraid When you come near to me and perceive my great and manifold calamities, you stand as it were at a distance; you are shie of me, and afraid for your selves, either lest my fores or breath should insect you: or lest some further plagues should come upon me, wherein your selves for my sake, or because you are in my company, should be involved: or, lest I should be burdensom to you, and need and call for your charitable contribution to support my self, and the small remainders of my poor Family, or for your helping hand to assist and save me from mine enemies, who may possibly fall upon me in this place, as the Chaldaeans and Sabaeans did upon my Servants and Cattle elsewhere; which is implied in the next verses. So far are you from being true friends and comforts to me, as you would seem to be..

Did I say Or, Is it because I said, Is this, or what else is the reason why you are afraid of me or alienated from me., Bring unto me Give me something for my support or relief. Did either my former covetousness or my present necessity make me troublesome or chargeable to you?? or, give a reward for me Either to the Judge before whom I am brought and accused, that he may give a favourable sentence in my behalf: Or to the enemy who has taken me captive. Or give a gift for me, i. e. for my use or need. Did I send for you to come and visit me for this end! Nay, did you not come of your own accord? Why then are you thus unmerciful to me! Methinks you might at least have given me good and comfortable words, which is the easiest and cheapest part of a friends work, when I desire and expected nothing else from you. of your substance?

Or deliver me By power and the force of your arms, as Abraham delivered Lot from the enemies hand! or redeem me By price, or ransome. from the hand of the mighty?

Teach me and I will hold my tongue I will patiently hear and gladly receive your counsels. Or I will be silent, I will neither contradict you, nor complain of my own griefs. Compare Iob 40. 4, 5. Prov. 30. 32.; and cause me to understand wherein I have erred i. e. My mistakes and miscarriages.. l Instead of censuring and reproaching, instruct and convince me by solid arguments.

How forcible are right words i. e. The words of Truth or solid Arguments have a marvelous power to convince and persuade a man; and if yours were such I should readily yield to them.? but what does your arguing reprove Or, your arguing argue. There is no truth in your Assertions, nor weight in your Arguments, and therefore are they of no account or power with me.?

Do ye imagin 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 humane infirmity, or for my extreme misery, which may easily force from me some indecent expressions?, and to reprove the speeches 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 Eccles. 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 rendred 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 says, but only speaks what comes first into his mind and mouth? The Wind is oft used to express vain words, as Ch. 15. 2. Ier. 5. 13. and vain things, Iob 7. 7. Prov. 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 an higher and more prosperous condition. But you should judge more impartially, and more mercifully. Possibly the verse may be rendred 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 praposition being very frequently omitted and understood in the Hebrew tongue) words and with (for the Hebrew prefix, Lamed, oft signifies with, as has 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.?

Yea, ye overwhelm Your words are not only vain and useless and uncomfortable to me, but also grievous and pernicious. the fatherless Heb. You rush or throw your selves 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. 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., and ye dig a pit for your friend Or you feed or feast (for so this Hebrew word is oft used as, 2 Sam. 3 35. 2 Kings 6 23. Iob 40. 15.) upon your friend, i. e. You insult and triumph over me, whom sometimes you owned for your friend..

Now therefore be content, look upon me, Be pleased either 1. To look upon my countenance if it betrayes 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. for 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. if I lie.

Return, 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. I pray you, 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 falsly 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.; yea, return again, my righteousness is 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..

Is there iniquity in my tongue Consider again, and more throughly examine if there be any untruth or iniquity in what I have already said, or shall further speak to you.? cannot my tast i. e. My judgment which discerns and judgeth of words and actions, as the tast or palate does of meats. discern 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.?