Job 6:12 Kommentar

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.

Is my help in me?.... Or "my defence" (y), as some; is it not in my power to defend myself against the calumnies and reproaches cast upon me? it is; and, though one have no help in myself to bear my burdens, or extricate myself out of my difficulties, yet I have the testimony of a good conscience within me, that supports me; and I have the strength and force of reason and argument on my side, to defend me against all objectors: and is wisdom driven from me? either sound doctrine, the law (z), or, rather, the Gospel, the wisdom of God in a mystery, revealed in the words of the Holy One before mentioned; or wisdom in the hidden part, the fear of God, which is wisdom, true grace in the heart, which, when once implanted, can never be driven out; or natural reason and understanding, of which he was not bereaved; for, though his body was thus sorely afflicted, he retained his reasoning and intellectual faculties. The words, in connection with the former, may be read, "what, if help is not with me, is wisdom also driven quite from me?" (a) does it follow, because I am not able to help myself out of this afflicted and distressed condition in which I am, that I am deprived of my reason? or be it that I am such a weak impotent creature, and even distracted, as you take me to be, should I not then rather be pitied than insulted? so some (b) connect the words following. (y) "defensio mea penes me", Junius et Tremellius, Piscator. (z) "lex", Mercerus; so Peritsol. (a) So Cocceius and Schultens. (b) So De Dieu.

Neither is my strength the strength of stones, nor is my flesh of brass? For what have we here denoted by 'brass' and 'stones' save the hearts of the insensate, who oftentimes even receive the strokes of the Most High, and yet they are not softened by any strokes of discipline? Contrary whereunto, it is said to the Elect through the Prophet, by promise from the Lord, I will take the stony heart out of you, and will give you a heart of flesh. Paul also says, Though I speak with the tongues of men and of Angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. For we know that stones when struck cannot give a clear sound, but when brass is struck a very sonorous sound is made by the striking of it; which, because like stones it is without life, has no sense contained in the sound. And there be some, who, like to stones, have become so hardened as to the precepts of religion, that, when the stroke of the visitation of the Most High is proving them, they never return the sound of humble confession. But some differing in no respect from the metallic nature of brass, when they receive the strokes of the smiting of the Most High, give forth the sound of devout confession; but because they do not send out the tones of humility from the heart, when they have been brought back to a state of sound health, they know nothing what they have vowed. The one then, being struck like stones, have no tones at all, while the other in nothing omit the resemblance of brass, who when under the stroke utter good things which they do not feel. The one sort refuse even words to the worship of the smiter. The other sort, in promising what they never fulfil, cry out without any life. Let the holy man then, who amidst the scourges eschewed the hardness of the reprobate, exclaim, Neither is my strength the strength of stones, nor is my flesh of brass. As though he made open confession in plain words, saying, 'Under the lash of discipline I keep clear of similarity to the reprobate. For neither have I become like stones so hardened that under the impulse of the stroke I turned dumb in the duty of confession; nor again, like brass do I give back the voice of confession, while I know not the meaning of the voice.' But because under the scourge the reprobate are strong unto weakness, and the Elect weak unto strength, blessed Job, while he declares that he is not strong of a diseased sense, makes it plain that he is strong of a state of saving health. So let him instruct us whence he received this same strength, lest if he ascribes to himself the powers that he has, he be running vigorously to death. For very often virtue possessed kills worse than if it were wanting, for while it lifts up the mind to self-confidence, it pierces it with the sword of self-elation, and while as it were it quickens by imparting strength, slays by filling with exaltation, i.e. it forces on to destruction the soul, which, through self trust, it uproots from trust in the interior strength. But forasmuch as blessed Job is both rich in virtue, and yet has no confidence in himself, and, that I may say so, in powerlessness is possessed of powers, he fitly subjoins these words.

To explain this he says, "My strength is not the strength of a stone." For a stone experiences strength without experiencing feeling, but a man experiences strength along with the emotional experience of harmful things. So he continues, "nor is my flesh bronze", i.e. without feeling because however strong the reason of a mortal man may be, he still must experience the feeling of pain on the part of the flesh. By this he refutes the attempted rebuke of Eliphaz who censured the very existence of sadness in Blessed Job. For although Blessed Job had strength of mind, still he would have had the sensation of pain on the part of the flesh, which causes sadness. At the same time he refutes the opinion of the Stoics in this who said that the wise man is not sad. Eliphaz seems to have shared their opinion. Blessed Job intends to defend the fact that the wise man is truly sad but is zealous through reason not to be led to do anything unfitting. This is what the Peripatetics taught.

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.

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.

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.

Disease had so attacked him that his strength would need to be hard as a stone, and his flesh like brass, not to sink under it. But he has only flesh, like other men. It must, therefore, give way; so that the hope of restoration suggested by Eliphaz is vain (see on Job 5:11).