Job 26:2

Job 26:2 How hast thou helped [him that is] without power? [how] savest thou the arm [that hath] no strength?

Ver. 2. How hast thou helped him that is without power?] q.d. Full well hast thou done it, surely. (See a like irony Mar 7:9 1Co 4:8; 1Co 4:10) Thou art a very goodly comforter, and with a great deal of wisdom thou hast framed thy discourse to my present necessity. Thou lookest upon me as a poor, forlorn, strengthless, fruitless creature. Thou shouldest therefore have set thyself to support me and shore me up, by uttering not only commoda, sed et accommoda, things true and profitable, but things fit and suitable to my distressed condition. Thou hast spoken much of the majesty and purity of Almighty God (wherein I well accord thee), but these are words of terror, such as I can hardly bear. Of strong medicine we say, Quod nec puero, nec seni, nec imbecillo, sed robusto conveniat, that it is not for children, or old folks, or weak ones, but for the stronger sort; it is not for every complexion and state. So neither is every discourse for all sort of people. It is a singular skill to be able to time a word, Isa 50:4, and to set it upon its wheels, Pro 25:10, to declare unto a man his righteousness, which not one of a thousand can tell how to do it like him, Job 33:23, to seek to find out pleasant words, such as have both goads and nails in them, Ecc 12:10-11 (to prick them on to duty, and to fasten them to the right, as pales to their rails), to divide the word of God aright, 2Ti 2:15, and to give every one his portion in the due season, Mat 24:45. Not as he in the emblem, who gave straw to the dog, and a bone to the ass. The good word of God, if well applied, is profitable to all things, as is here hinted; sc. to help the powerless, to save the strengthless, to counsel the ignorant, and to set forth things as they are, that there may be no manner of mistake; but then it must be wisely handled, and the help of God’s Holy Spirit must be implored, Job 26:4, that it may be a word of reconciliation, a savour of life unto life, 2Co 2:16; 2Co 5:19, and whatsoever else is said in commendation of it, Psa 19:7-10. Mercer interpreting this verse and the two following, Hoc de Deo accipio, saith he, These things I understand concerning God; and it is as if Job had said to Bildad, Oh, how bravely helpest thou him that is weak, and pleadest for him that is forlorn, as if God wanted thy patronage and defence! No question but thou art a man fit to advise him, and to set him in a course that he cannot otherwise hit on: this is a good sense also. But what meant Brentius to bring in Job blaspheming here, as thus, Quem iuvas? impotentem? salvas brachium invalidi? Cui consulis? insipienti? &c. Whom helpest thou, O God? the impotent? savest thou the arm of the strengthless? Whom counsellest thou? the ignorant? &c.: q.d. Surely thou shouldest do so by promise, and it would well become thee to do so by me; but (alas) thou dost nothing less; and hence it is that I skill stick in the briars, &c. Upon this gloss we may write, as the canonists do sometimes, Palea, or, Hoc non credo.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job 26:2. How hast thou helped him, that is without power? — Thou hast helped excellently! It is an ironical expression, implying quite the contrary, that he had not helped at all. As if he had said, I am a poor helpless creature, my strength and spirits are quite broken with the pains of my body, and the perplexities of my mind; and humanity and religion should have taught thee to support and comfort me, with representations of the goodness and promises of God, and not to terrify and overwhelm me with displaying his sovereign majesty, his glorious holiness, and inflexible justice, the thoughts whereof are already so discouraging and dreadful to me.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

26:2 Job’s friends had not helped him (12:2; 16:4). Bildad’s denial that acquittal was possible hit Job’s most sensitive nerve (10:1-7; 13:3, 13-19; 16:18-21; 19:23-27; 23:2-7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thou concludest nothing: for neither thou helpest me, which am destitute of all help, neither yet speakest sufficiently on God’s behalf, who hath no need of thy defense.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. How hast thou helped him] This seems a species of irony. How wonderfully hast thou counselled the unskilful and strengthened the weak! Alas for you! ye could not give what ye did not possess! In this way the Chaldee understood these verses: "Why hast thou pretended to give succour, when thou art without strength? And save, while thy arm is weak? Why hast thou given counsel, when thou art without understanding? And supposest that thou hast shown the very essence of wisdom?"

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. how savest thou?] Rather, how hast thou saved? i. e. succoured.

2–4. Job sarcastically expresses his admiration of Bildad’s speech, and gratitude for the help it has been to him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

How hast thou helped him that is without power?.... This verse and Job 26:3 either are to be understood of God, as many do, by reading the words, "who hast thou helped? God" (r)? a fine advocate for him thou art, representing him as if he was without power, and could not help himself, but stood in need of another; as if he had no arm, and could not save and protect himself, but needed one to rise and stand up in his behalf, when he is God omnipotent, and has an arm strong and mighty, and there is none like his; and as if he wanted wisdom, and one to counsel him, when he is the all wise God, and never consults with any of his creatures, or admits them to be of his council; and as if his "essence" (s), or "what he is", as he is, had been very copiously and plentifully declared in a few words by him; in supposing which he must be guilty of the greatest arrogance, stupidity, and folly; and therefore he asks him, who it was he uttered such things unto? and by whose spirit he must be aided in so doing? see Job 13:7; or else Job refers to the cause undertaken by Bildad; and which he, in a sarcastic way, represents as a very weak and feeble one, that had neither strength nor wisdom in it, and was as weakly and as foolishly supported, or rather was entirely neglected and deserted, Bildad having wholly declined the thing in controversy, and said not one word of it; therefore Job ironically asks him, "in what", or "wherein hast thou helped?" (t) what good hast thou done to this poor tottering cause of yours? or what light hast thou thrown upon it? and to what purpose is anything that has been said by thee? Some are of opinion that Job refers to Bildad's friends, whom he represents as weak and stupid, as men of no argument, and had no strength of reasoning, and were as poorly assisted and defended by Bildad: but, why not to Bildad himself? for the sense of the question, agreeably enough to the original text, may be put after this manner; a fine patron and defender of a cause thou art; thou canst help and save a dying cause without power, and with a strengthless arm, or without any force of argument, or strength of reasoning; thou canst give counsel without any wisdom, without any show or share of it, and in half a dozen lines set the thing in a true light, just as it is and should be; a wonderful man indeed thou art! though I choose to join with such interpreters, who understand the whole of Job himself, who was without might and power, a weak and feeble creature in booty and mind, being pressed and broken with the weight of his affliction, but was poorly helped, succoured, strengthened, and comforted, with what Bildad had said: it is the duty of all good men, and it is what Job himself had done in former times, to strengthen weak hands and feeble knees, by sympathizing with persons under affliction, by bearing their burdens and infirmities, by speaking comfortably unto them, and telling them what comforts they themselves have received under afflictions, see Job 4:3; but miserable comforters of Job were Bildad and his friends:

how savest thou the arm that hath no strength? the sense is the same as before, that he had done nothing to relieve Job in his bodily or soul distresses, and save him out of them; nor had contributed in the least towards his support under them; and be it that he was as weak in his intellectuals as he and his friends thought him to be, and had undertaken a cause which he had not strength of argument to defend; yet, what had he done to convince him of his mistake, and save him from the error of his way?

(r) "cui auxiliatis es", Pagninus, Montanus; so Tigurine version. (s) "essentiam", Montanus. (t) "Qua nam re adjuvisti?" Vatablus; "quid auxiliatus es?" Drusius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

How hast thou helped him that is without power? - It has been doubted whether this refers to Job himself, the two friends of Bildad, or to the Deity. Rosenmuller. The connection, however, seems to demand that it should be referred to Job himself. It is sarcastical. Bildad had come as a friend and comforter. He had, also, in common with Eliphaz and Zophar, taken upon himself the office of teacher and counsellor. He had regarded Job as manifesting great weakness in his views of God and of his government; as destitute of all strength to bear up aright under trials, and now all that he had done to aid one so weak was found in the impertinent and irrelevant generalities of his brief speech. Job is indignant that one with such pretensions should have said nothing more to the purpose. Herder, however, renders this as if it related wholly to God, and it cannot be denied that the Hebrew would bear this:

“Whom helpest thou? Him who hath no strength?

Whom dost thou vindicate? Him whose arm hath no power?

To whom give counsel? One without wisdom?

Truly much wisdom hast thou taught him.”

How savest thou the arm that hath no strength? - That is, your remarks are not adapted to invigorate the feeble. He had come professedly to comfort and support his afflicted friend in his trials. Yet Job asks what there was in his observations that was fitted to produce this effect? Instead of declaiming on the majesty and greatness of God, he should have said something that was adapted to relieve an afflicted and a troubled soul.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

How hast thou helped? thou hast helped egregiously. It is an ironical expression, implying the quite contrary, that he had not at all helped. See the like, Gen 3:22; 1Ki 18:27; 1Co 4:8,10.

Him that is without power; either,

1. God, who it seems is weak and unwise, and needed so powerful and eloquent an advocate as thou art to maintain his fights and plead his cause. Or, rather,

2. Job himself: I am a poor helpless creature, my strength and spirits quite broken with the pains of my body and perplexities of my mind, whom nature, and humanity, and religion should have taught thee to support and comfort with a representation of the gracious nature and promises of God, and not to terrify and overwhelm me with displaying his sovereign majesty, the thoughts whereof are already so distractive and dreadful to me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

HOMILIES BY R. GREEN Vers. 2-4. Cruel reproof helps not the sufferer.

Job has endured the reproaches of his would-be friends. Their words, instead of calming and comforting his wounded spirit, have only irritated and tried him. He has sought in vain for the refreshment of sympathy. One prolonged attempt to prove his guiltiness, and to establish the justice of his affliction on that ground, he has had to meet by protestations of innocence. But the ill-judged and imperfectly instructed comforters, mistaking the ground of Job"s affliction, had poured gall into his troubled spirit. The testimony of the book is to the insufficiency of human consolation, and to the great truth that there are afflictions which come upon men for other reasons than as punishments of offence. The picture of Job suffering bodily pain is sad enough, but it is heightened by the cruel manner in which the professed words of comfort are turned into keen reproofs. Such reproofs are powerless to help the sufferer, for

I THERE IS NO ELEMENT OF REAL CONSOLATION IN THEM. The wise consoler may take opportunity to lead the sufferer to a just penitence for his sin; but merely to dwell upon wrong, and to point to it as the sole cause of suffering, is to leave the sufferer devoid of all true consolation. There is no word of hope, no promise of relief, no bracing of the spirit, by the whisper of lofty principles.

II THEY BUT SERVE TO IRRITATE THE ALREADY TRIED SPIRIT. Bowed down by manifold sufferings, the afflicted one is sensitive to every word, even every look, of those around him. Their tender patience, even their very silence, gives them some assurance of kindly feeling; but to speak words of reproof when the spirit is weak and oppressed with anguish is to add weight to weight, and to subject the sufferer to greater pain. He needs the balmy word of friendship, the touch of the tender hand; not to be rudely taunted with keen thrusts of accusation which are as the bite of an adder, nor to be scourged by the severities of an antagonist.

III THEY AFFORD NO EVIDENCE OF THAT SYMPATHY WHICH IS THE BASIS OF ALL, TRUE CONSOLATION. With the words of inspiriting brotherly love the truly afflicted one has borne the heaviest calamity and remained calm under the severest trials. Pain has lost its power in presence of sympathy. To lay the aching head upon the shoulder of a strong friend gives might to the weak. The truest succour for the wounded is tender sympathy, whether the wounds pierce the flesh or the spirit. But sympathy knows nothing of severity or harsh accusation. It hides offence and soothes the self-accused spirit until it has gained strength to bear the weight of condemnation. But no sign of this is present in the words of Job"s friends; no sympathy is expressed by cruel reproof: "How hast thou helped him that is without power?

IV To all they add THE PAINFUL RECALL OF THE FRAILTIES OF THE SOUL AT THE TIME WHEN IT IS OVERBURDENED AND UNABLE TO MAKE ANSWER. This is not the appropriate time to speak accusingly. When the soul is in its strength it is hard to reply to either just or unjust accusation, but in its weakness and sorrow it is utterly incapable of reply. It is adding weight to weight, and taking unfair advantage of feebleness. This is neither neighbourly, nor brotherly, nor even kind. It shows a faulty judgment and an unsympathetic spirit. R.G.

HOMILIES BY W.F. ADENEY Ver. 2. Helping the weak.

Job returns to the old complaint, more than ever justified by the obstinacy of his friends. They came to sympathize and help in the time of trouble; how have they carried out their self-appointed task?

I IT IS A CHRISTIAN DUTY TO HELP THE WEAK. The worldly maxim is "each for himself." This seems to be natural; but it is not true to our better nature. The higher self is required to rectify the cruel impulses of the lower regions of nature.

1. Because of the solidarity of the race. We are members one of another, and when one member suffers all the members suffer. It is not good for us that any of our fellow-men should fail.

2. Because of the brotherhood of Christians. We are called to more than a care for the whole body; individual needs appeal to our sympathy, and the special cases of those who are known to us come before us with peculiar claims. We have to remember our family relationship as children of our Father.

3. Because of the work of Christ. He came to help the weak, and our standing is only on the ground that he has done so for us. If all had come to us by self-seeking and personal exclusiveness, we should not have had the power to help others, for that power was given to us in our weakness by the grace of God in Christ.

II HELP TO THE WEAK SHOULD BE BY AIDING THEM TO BECOME STRONG. There is an excessive helplessness that can only be relieved by direct aid. But in the main it is not wise to make people simply dependent on us. While we help them materially we may hurt them morally. It is a more difficult task to lift men than to dole out charity while they grovel in destitution; but it is a much more truly helpful thing. When we deal with men in spiritual work the same principle applies. It is not enough to bring consolation and peace and other spiritual blessings. The more important work is to lead feeble, broken-down creatures to the Source of new life and strength, that they may be renewed and converted. It is well to help the weak in their weakness, but it is better to help them out of it.

III IT IS POSSIBLE TO FAIL MISERABLY IN ATTEMPTING TO HELP THE WEAK This is one of the most obvious lessons of the Book of Job, and it is constantly recurring to us from different points of view. Few tasks are more difficult, and therefore it is not surprising that failure is frequent, but the surprising thing is that it is not anticipated. We are astounded at the confidence of Job"s comforters. Their self-assurance is perfectly amazing. They persevere in their conventional assertions without perceiving how utterly useless, how vexatiously mischievous, their whole method of procedure is. Not understanding Job, they cannot help him. Too often blundering attempts at doing good only aggravate the evil they would alleviate. We must study social problems; we must understand the people; we must come to know the individual persons we desire to help. A large part of the duty of Christian angels of mercy is to visit the afflicted, to enter into their condition, see their homes, hear their troubles, know their circumstances and the cause of their misery. The story of Christian charity is full of most disheartening failures which arise simply from neglecting these first conditions of success. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.