Job 6:27 Komentář

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.

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.

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. (f) "sed nunc placeat vebis", Schmidt. (g) "coram facie vestra", Bolducius, Schultens; Ben Melech interprets it, "by your life if I lie", as being an oath.

“You would even attack the orphan,” that is, me, for I am deprived of any human assistance. And since God is “the Father of the orphans,” you make him angry by offending me. “And you would trample your friend underfoot” with your words. You trample him even more violently than with your feet, and you scorn the laws of friendship. But God takes these faults into account. He, who not only commands us to love our neighbor like ourselves, also wants to be called “love.”

Yea ye overwhelm the fatherless, and ye strive to overthrow your friend. For he shews what great weakness he considers himself to be of, who calls himself 'fatherless.' But because charity even when wounded cannot quit love, he at once complains that they would have him overthrown, and yet witnesses that he is their friend. Whose words, as we have often said already, in such wise specially apply to himself, that yet by them, in the Spirit of Prophecy, we have at the same time set forth the sentiment of the faithful People, in the voice of the Church Universal. Which same People, while encountering the opposition of heretics, both regards itself as weak in humility, and yet never abandons the greatness of keeping love entire, For the People of Holy Church, as it is the child of a dead Father, is not unfitly called 'fatherless,' in that henceforth indeed through faith it follows His life of Resurrection, but does not as yet see Him by His appearing. Now heretics 'overwhelm the fatherless,' when they bear hard upon the lowliness of the faithful People, by clamorous and false charges, and yet he is a 'friend,' whom they set themselves to 'overthrow,' in that God's faithful People never cease with loving affection to call to the Truth, the very persons whom they suffer as persecutors. But herein it is necessary to be known, that holy men neither dread from weakness to be exposed to falsehoods, nor in being harmed ever hold their peace as to the Truth.

The fourth is when someone censures someone in that time and in a state when it can be pursued he will become better and not worse as a result. But if someone wants to censure another when he is perplexed in soul and is disposed to anger, he does not seem to want his amendment so much but his ruin. So he says, "You seize the orphan, and strive to ruin your friend." He refers to himself as an orphan because set down in his sadness he was destitute of help.

The vanity of riches without use, Ecc 6:1, Ecc 6:2. Of children and of old age without riches and enjoyment, Ecc 6:3-7. Man does not know what is good for himself, Ecc 6:8-12.

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.

REPLY OF JOB TO ELIPHAZ. (Job 6:1-30) throughly weighed--Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.

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); and ye dig (a pit) for your friend--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.