Job 6:22

Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,

I. That, though he was necessitous, yet he was not craving, nor burdensome to his friends. Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (Job 6:22), or, Deliver me, Job 6:23. He did not desire to put them to any expense, did not urge his friends either, 1. To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own, - that he was utterly ruined and impoverished, - that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress, - that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or, 2. To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends." St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph 3:20.

II. That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (Job 6:24, Job 6:25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable." Note, 1. Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them. 2. It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.

III. That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (Job 6:26, Job 6:27): "Do you imagine, or contrive with a great deal of art" (for so the word signifies), "to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?" Two things aggravated their unkind treatment of him: - 1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me." Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Psa 127:5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: "You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me." When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Psa 39:1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.

IV. That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (Job 6:28): "Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God." Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie," that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is." 2. To what they heard from him, Job 6:30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say." 3. To their own second and sober thoughts (Job 6:29): "Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it," that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man." A just cause desires nothing more than a just hearing, and if need be a re-hearing.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Job 6:22 Did I say, Bring unto me? or, Give a reward for me of your substance?

Ver. 22. Did I say, Bring unto me? or, Give, &c.] Did I ever charge you for my reparation or redemption? This interrogation is more emphatic than a simple negation: q.d. I never did it, and, therefore, unless you had been at more charge with me, you should have bestowed better words upon me; those would have cost you nothing certainly.

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 6:22-23. Did I say — Or, is it because I said; Bring unto me? — Give me something for my support or relief? Is this, or what else is the reason why you are afraid of me, or alienated from me? Did either my former covetousness, or my present necessity, make me troublesome or chargeable to you? or, Give a reward for me of your substance — Or, Give a gift for my use or need? Did I send for you to come and visit me for this end? Nay, did you not come of your own accord? Why then are you so unmerciful to me? You might at least have given me comfortable words, when I expected nothing else from you. Or, Deliver me from the enemy’s hand? — By power and the force of your arms, as Abraham delivered Lot; or, Redeem me from the hand of the mighty? — Namely, by price or ransom.

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

He toucheth the worldlings, which for necessity will give part of their goods, and much more these men, which would not give him comfortable words.

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

And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Did I say, Bring unto me?] Why do you stand aloof? Have I asked you to bring me any presents? or to supply my wants out of your stores?

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

(22) Did I say, Bring unto me?—“It is not as though I had abused your former kindness. I never laid myself under obligations to you; I never asked for your help before. Had I done so, I might have wearied out your patience, and brought upon myself your present conduct justly; but you cannot convict me of this.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. a reward] Rather, a gift.

22, 23. He had not asked anything very great from his friends, which would have been too severe a strain on their friendship, only sympathy, and straightforward dealing, and that they should consider him the truthful man whom they knew him to be.

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.

Or, deliver me from the enemies' hand?.... Or, "out of the hand of straitness" (c); out of tribulation and difficulties with which he was pressed on every side:

or redeem me from the hand of the mighty? fetch back his cattle out of the hands of the Sabeans and Chaldeans, either by force of arms, as Abraham brought back Lot, and all his goods, when taken and carried away by the four king's, or by giving a ransom price for them. Job had asked no such favour of them; he had not troubled them with any such suits, and therefore they had no reason to use him in the manner they did, as he apprehended; it would be soon enough to flout and fling at him when he applied to them for any relief.

(c) "e manu tribulatoris, vel tribulationis", Vatablus.

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

Did I say, Bring unto me? - Job proceeds to state that their conduct in this had been greatly aggravated by the fact that they had come voluntarily. He had not asked them to come. He had desired no gift; no favor. He had not applied to them in any way or form for help. They had come of their own accord, and when they came they uttered only the language of severity and reproach. If he had asked them to aid him, the case would have been different. That would have given them some excuse for interposing in the case. But now the whole was gratuitous and unasked. He did not desire their interference, and he implies by these remarks that if they could say nothing that would console him, it would have been kindness in them to have said nothing.

Or, Give a reward for me of your substance? - That is, did I ask a present from you out of your property? I asked nothing. I have on no occasion asked you to interpose and aid me.

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

Did I say? or, Is it because I said? Is this, or what else is the reason why you are afraid of me, or alienated from me? Bring unto me; give me something for my support or relief. Did either my former covetousness or my present necessity make me troublesome or chargeable to you? Give a reward for me; either to the judge before whom I am brought and accused, that he may give a favourable sentence in my behalf; or to the enemy who hath taken me captive. Or, give a gift for me, i.e. for my use or need. Did I send for you to come and visit me for this end? nay, did you not come of your own accords. Why then are you thus unmerciful to me? Methinks you might at least have given me good and comfortable words, which is the easiest and cheapest part of a friend’s work, when I desired and expected nothing else from you.

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

22. Give a reward — For the purpose of bribing, say some, since the verb will bear such a rendering. The questions are evidently meant in derision.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Did I say, Bring unto me? The meaning is probably If this be the ease, if ye are afraid of helping me, why have ye come? Did I ask for your aid? No. I neither requested you to bring me anything for myself, nor to make a present to any one on my behalf; much less did I call upon you to deliver me out of the hand of my enemies, to chastize the Chaldeans and the men of Sheba, (Job_1:15, Job_1:17) and recover. from them my property. No; I asked nothing at all of you; but when you came voluntarily, I did expect your pity (ver. 14). Or, Give a reward for me of your substance? i.e. give a present on my behalf to some influential person, who might thereupon take up my cause and befriend me. There is no need of supposing a "bribe" to be meant.

Vers. 22-27. Friendship: its rights and its disclaimers.

In his agonized yearning for sympathy and tenderness, Job further appeals to the conscience and memory of his friends, seeking to put an end to this lacerating contention, and to be reconciled to them in peace.

I DISCLAIMERS. True friendship disclaims the right to be exacting. We have no right to lay a tax on the property, or time, or energy of those whom we desire to grapple to us as with hooks of steel. All must be spontaneous, voluntary, free, in the mutual offices of friendship. There are a few noble hearts, indeed, with whom every benefit is a reason for another. Shakespeare has drawn the sublime picture of such a one in his "Merchant of Venice," who stops not short at the loan of goods, but pledges his very flesh for his friend. But the counterpart is not to be found in actual life. God is he who alone invites our largest asking, wearies not of our urgency, giveth to all liberally, and upbraideth not. The life laid down for us is the pledge that we cannot claim too much from him. The gospel does not fail to point us to the frailty of human nature, even in its noblest moods, in order to set in contrast the illustrious sacrifices of Christ for us. Job had not asked for gifts of substance from his friends to redeem him from durance, or for any other purpose. He had been wiser than to kill the tender plant of mutual good will by unseasonable exactions. And let us read ourselves the lesson that nothing will more surely or speedily break our happiest ties than to allow the hand we offer in affection to be put forth to buy, to traffic, to exact.

II CLAIMS. But we have great rights and privileges in friendship. These the patriarch insists upon now. He has a right to good words, which are worth much and cost little. He has a right, so long as he is regarded as a friend, to have the truth of his own statements accepted. He has a right to confidence. In distress he is entitled to tenderness, compassion, and efficient guidance by those whose minds are calm and unimpaired by woe. And above all, perhaps, just now, the right of self-defence is most precious, which these advisers seem obstinately to deny. How often is this tragedy enacted! We condemn good men, honest hearts, unheard; we refuse them a fair hearing. They do not easily explain themselves, or we, with our preoccupations and prejudices, are slow to understand. There may be greater ability to defend one"s self against the accusations of bitter foes than against the misconceptions of intimate friends. In fact, this is one of those severe trials in relation to our equals of which a recent preacher has so finely discoursed (Mozley, "University Sermons ").

III SELF-DEFENCE. Against what fault or sin are these monotonous and harsh reproofs directed? Is it against Job"s evil deeds? But they are not specified, and Job denies that they have been done. There is no keener injustice than vague attacks on a man without specification of the exact nature of the charges. Is it the present language of Job? True, hasty words may have escaped him; he fears it; but is the language of health and joy to be tested by the same measures, weighed in the same scales, with that which pain and intense distress extort from the lips? Job knows his heart has not been unfaithful to his God, whatever cries of agony and despair have been berne upon the wind. The whole section thus contains a pathetic appeal to the human conscience for human love; and it teaches us indirectly, bur. with great feeling, the duties of friendly ministry to others in their distress.

LESSONS.

1. Calm guidance, healthy suggestions for the morbid intelligence.

2. The "sweetness" (ver. 25) of right words of tender sympathy.

3. Abstinence from argument in such circumstances which only irritates and never soothes.

4. Considerate listening to explanations.

5. Hearty acceptance of honest self-vindications. In all these particulars we have bright examples set us by our blessed Saviour, who never broke the bruised reed nor quenched the smoking flax. By such methods of ministry we are to earn and prove the holy name of friend to our brethren, and lead men to believe that God has angels of blessing in human shape passing about the worn paths of misery in this world. J.

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

Did I say - Give me something for my support or relief. You might have at least given me comfortable words, when I expected nothing else from you.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

or “Offer a bribe for me from your wealth” [Heb. מכחכם, lit. from your strength.] And from your wealth.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.