Giobbe 6:11 Commento

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 strength the strength of stones?.... Is it like such especially which are foundation and corner stones that support a building? or like a stone pillar, that will bear a prodigious weight? no, it is not: or is my flesh of brass? is it made of brass? or is it like to brass for hardness, or for sustaining any weight laid on it? it is not; and, therefore, it cannot bear up under the ponderous load of afflictions on it, but must sink and fail; it is but flesh and blood, and that flesh like grass, weak and feeble; and, therefore, death is better than life laden with such an insupportable burden.

What is my strength, that I should hold up? And what is mine end that I should deal patiently? It is necessary to bear in mind, that the 'strength' of the righteous is of one sort, and the strength of the reprobate of another. For the strength of the righteous is to subdue the flesh, to thwart our own wills, to annihilate the gratification of the present life, to be in love with the roughnesses of this world for the sake of eternal rewards, to set at nought the allurements of prosperity, to overcome the dread of adversity in our hearts. But the strength of the reprobate is to have the affection unceasingly set on transitory things, to hold out with insensibility against the strokes of our Creator, not even by adversity to be brought to cease from the love of temporal things, to go on to the attainment of vain glory even with waste of life, to search out larger measures of wickedness, to attack the life of the good, not only with words and by behaviour, but even with weapons, to put their trust in themselves, to perpetrate iniquity daily without any diminution of desire, Hence it is that it is said by the Psalmist to the Elect, Be of good courage, and let your heart be strengthened, all ye that hope in the Lord. Hence it is declared by the Prophet to the reprobate, Woe unto you that are mighty to drink urine, and men of strength to mingle strong drink. Hence it is declared by Solomon, that all the holy without any weakening of desire contemplate the interior rest. Behold his bed, which is Solomon's, threescore valiant men are about it, of the most valiant of Israel. Hence the Psalmist directing his meaning against the children of perdition in the voice of the Redeemer in His Passion, saith, Lo, they have surprised my soul: the mighty have rushed forth against me. How well did Isaiah comprehend both sorts of strength in the words, But they that wait upon the Lord shall change their strength. For in that he said not they will 'take,' but they will 'change,' he clearly made known that that which is laid aside is of one sort, and that which is entered upon of another sort. Are not the reprobate also 'strong,' who take such pains in running after the concupiscence of this world, boldly expose themselves to perils, welcome insults for the sake of gain, never give back from the lust of their appetites conquered by any opposition, grow obdurate with scourges, and for the sake of the world undergo the ills of the world, and so to say in seeking the pleasures thereof are parting with them, nor yet in parting with them ever weary. Whence it is well said by Jeremiah in the voice of mankind, He hath made me drunken with wormwood. For one that is drunk knows nothing what he is undergoing. He then is 'drunken with wormwood,' who alienated from the faculty of reason through the love of the present life, whilst whatsoever he undergoes for the sake of the world he accounts but light, is blind to the bitterness of the toil which he is enduring, in that in enjoyment he is led on to the several things in which in chastisement he is wearied out. But on the other hand the righteous man makes it his aim to be weak for undergoing the perils of the world for the world's sake, looks to his own end, marks how transitory the present life is, and refuses to undergo toils without for the sake of that, the enjoyment of which he has overcome within. Let blessed Job then, pressed by the adversities of the present life, say in his own voice, yea, in the voice of all the righteous, What is my strength that I should hold up? And what is mine end that I should deal patiently? As if he made it known in plain words, saying, 'I cannot submit to the ills of the world for the sake of the world, for now I am no longer strong in the desire thereof. For while I look to the end of the present life, why do I bear the burthen of that, the longing for which I tread under my feet?' And because the unrighteous severally, as we have said, bear the toils thereof with stronger resolution in proportion as they feed with greater avidity on its enjoyment, therefore he rightly subjoins without delay that same strength of the reprobate.

Next he gives the reason from his frailty that he would be led to contradict the decrees of the Holy One. Fear of this kind can be overcome by two causes. First, if the strength of reason is so great in itself that it could not be overcome in any way. This is the case in those whose free will has been confirmed in grace. But he did not feel this kind of strength in himself. So he says, "But what kind of strength do I have to resist?" any sort of trial. Second, fear could be removed if it were necessary to tolerate trials and sadnesses for only a short time. To show this is not true with him he says, "When will the end come so that I can comport myself patiently?" He seems to mean here: what end has been put for my trials so that I can remain patient while I wait for it?

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.

What is my strength - I can never suppose that my strength will be restored; and, were that possible, have I any comfortable prospect of a happy termination of my life? Had I any prospect of future happiness, I might well bear my present ills; but the state of my body and the state of my circumstances preclude all hope.

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.

What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [UMBREIT]. UMBREIT and ROSENMULLER not so well translate the last words "to be patient."

11 What is my strength, that I should wait, And my end, that I should be patient? 12 Is my strength like the strength of stones? Or is my flesh brazen? 13 Or am I then not utterly helpless, And continuance is driven from me? The meaning of the question (Job 6:11); is: Is not my strength already so wasted away, and an unfortunate end so certain to me, that a long calm waiting is as impossible as it is useless? נפשׁ האריך, to draw out the soul, is to extend and distribute the intensity of the emotion, to be forbearing, to be patient. The question (Job 6:11) is followed by אם, usual in double questions: or is my strength stone, etc. האם, which is so differently explained by commentators, is after all to be explained best from Num. 17:28, the only other passage in which it occurs. Here it is the same as ה אם, and in Num. הלא אם: or is it not so: we shall perish quickly altogether? Thus we explain the passage before us. The interrogative ה is also sometimes used elsewhere for הלא, Job 20:4; Job 41:1 (Ges. 153, 3); the additional אם stands per inversionem in the second instead of the first place: nonne an = an nonne, annon: or is it not so: is not my help in me = or am I not utterly helpless? Ewald explains differently (356, a), according to which אם, from the formula of an oath, is equivalent to לא. The meaning is the same. Continuance, תּוּשׁיּה, i.e., power of endurance, reasonable prospect is driven away, frightened away from him, is lost for him.