Hiob 6:25 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.

Do ye imagine to reprove words,.... Or with words; with bare words, without any force of reasoning and argument in them? put a parcel of words together without any sense or meaning, or however without any cogency in them, and think to run me down with them? or is your scheme and device only, and which you pursue, to catch at and lay hold on some words of mine uttered in my distress, and make me an offender for a word, or for a few words, supposing they have been rashly and passionately spoken? have ye no facts to charge me with, before or since these calamities befell me? is the charge of hypocrisy and want of the fear of God to be supported by producing some hasty expressions, without pointing at one single action in my life and conversation? and the speeches of one that is desperate, which are as wind? that is, do ye imagine to reprove them? or, are; your thoughts wholly and solely intent on them? are these only the strong reasons you have to produce to fix the sin of hypocrisy upon me? for by him that is "desperate" he means himself; not that he despaired of his everlasting salvation; he was far from despair; he was a strong believer, and determined that, though he was slain, he would trust in the Lord; he was well assured he should be justified, both here and hereafter; and full well knew that his Redeemer lived, and that though he died, he should rise again and be happy in the vision of God for ever: but he despaired of a restoration to outward happiness, which Eliphaz had suggested, should he behave well; but, alas! his condition was forlorn and miserable, and there was no hope with him of being better; his children were dead, his substance in the hands of robbers, his health so extremely bad that he had no expectation of a recovery to his former state; and therefore it was very unkind and ungenerous to lay hold upon and aggravate the speeches of such an one, and improve them against him; and especially as they were only "for refreshment" (c), as some choose to render the words, see Job 32:20; they were uttered to give vent to his sorrow and grief, and not with any ill design against God or men; or the sense of the whole is, that they imagined that their words were right and fit to reprove with, and that there were force and strength in them, and had a tendency to work conviction and bring to confession; but as for the words of Job, they treated them "as wind"; as idle, vain, and empty, and useless and fruitless as the wind. (c) "ad respirium", Schultens.

Wherefore have ye detracted from the words of truth; when there is none of you that is able to convict them? He must himself be pure from evil, who makes it his concern to correct the evil practices of other men, so as not to be taken up with earthly imaginations, not to give way to grovelling desires, in order that he may the more clearly see what things others ought to avoid, in proportion as he himself the more thoroughly eschews them by knowledge and by practice. For the eye which dust weighs upon, never clearly sees the spot upon the limb, and the hands that hold mud can never cleanse away the overcast dirt. And this according to the older of the old Translation, the voice of God rightly conveyed in sense to David, busied about external wars, when It says, Thou shalt not build a temple, for thou art a man of blood. Now he builds God's Temple, who is devoted to correcting and forming the minds of his neighbours. For we are God's Temple, who are framed to life by His indwelling, as Paul bears witness, saying, For the temple of God is holy, which temple ye are. But a man of blood is forbidden to build a temple to God, in that he who is still devoted to carnal practices, must needs blush to instruct the minds of his neighbours spiritually. Therefore it is well said, Wherefore have ye detracted from the words of truth, when there is none of you that is able to convict them? As if it were in plain words; 'With what rashness do ye blame all ye hear, who knowing nothing of the causes of my stroke, still utter words that deserve blame.'

Job’s words mean … “It is likely you have suffered the same in many things.” Truth, however, is always hateful to many. Therefore, you despise my words of truth. “You do not come down to me,” Job says, “nor do you speak about the gifts of grace like people who desire to encourage. On the contrary, you accuse me openly, whereas I have never accused you. I hope, however, that after answering each of you, my words will defeat you.”

Not only do they offer him no help, but they even afflict him further with their words as much as they can. So he adds, "Why do you slander true ideas?" which he spoke first in his lamentation and which Eliphaz seemed to reprove as has been said. He disproves all the reasons which can excuse a detractor to justify his conduct to show this detraction is inexcusable. The first of these is the censure someone in greater authority makes of another for a fault. He disproves this is the case saying, "For none of you can accuse me." The second is when someone criticizes someone else for his own good and not to exacerbate the situation. He refers to this saying, "You compose speeches only to rebuke me," and not for my good.

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.

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.

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.

And what will your arguings reprove?--literally, "the reproofs which proceed from you"; the emphasis is on you; you may find fault, who are not in my situation [UMBREIT].