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Commentary on Job 16 verses 17–22
Job's condition was very deplorable; but had he nothing to support him, nothing to comfort him? Yes, and he here tells us what it was.
I. He had the testimony of his conscience for him that he had walked uprightly, and had never allowed himself in any gross sin. None was ever more ready than he to acknowledge his sins of infirmity; but, upon search, he could not charge himself with any enormous crime, for which he should be made more miserable than other men, Job 16:17.
1.He had kept a conscience void of offence, (1.) Towards men: "Not for any injustice in my hands, any wealth that I have unjustly got or kept." Eliphaz had represented him as a tyrant and an oppressor. "No," says he, "I never did any wrong to any man, but always despised the gain of oppression." (2.) Towards God: Also my prayer is pure; but prayer cannot be pure as long as there is injustice in our hands, Isa 1:15. Eliphaz had charged him with hypocrisy in religion, but he specifies prayer, the great act of religion, and professes that in that he was pure, though not from all infirmity, yet from reigning and allowed guile: it was not like the prayers of the Pharisees, who looked no further than to be seen of men, and to serve a turn.
2.This assertion of his own integrity he backs with a solemn imprecation of shame and confusion to himself if it were not true, Job 16:18. (1.) If there were any injustice in his hands, he wished it might not be concealed: O earth! cover thou not my blood, that is, "the innocent blood of others, which I am suspected to have shed." Murder will out; and "let it," says Job, "if I have ever been guilty if it," Gen 4:10, Gen 4:11. The day is coming when the earth shall disclose her blood (Isa 26:21), and a good man as far from dreading that day. (2.) If there were any impurity in his prayers, he wished they might not be accepted: Let my cry have no place. He was willing to be judged by that rule, If I regard iniquity in my heart, the Lord will not hear me, Psa 66:18. There is another probable sense of these words, that he does hereby, as it were, lay his death upon his friends, who broke his heart with their harsh censures, and charges the guilt of his blood upon them, begging of God to avenge it and that the cry of his blood might have no place in which to lie hid, but might come up to heaven and be heard by him that makes inquisition for blood.
II. He could appeal to God's omniscience concerning his integrity, Job 16:19. The witness in our own bosoms for us will stand us in little stead if we have not a witness in heaven for us too; for God is greater than our hearts, and we are not to he our own judges. This therefore is Job's triumph, My witness is in heaven. Note, It is an unspeakable comfort to a good man, when he lies under the censure of his brethren, that there is a God in heaven who knows his integrity and will clear it up sooner or later. See Joh 5:31, Joh 5:37. This one witness is instead of a thousand.
III. He had a God to go to before whom he might unbosom himself, Job 16:20, Job 16:21. See here, 1. How the case stood between him and his friends. He knew not how to be free with them, nor could he expect either a fair hearing with them or fair dealing from them. "My friends (so they call themselves) scorn me; they set themselves not only to resist me, but to expose me; they are of counsel against me, and use all their art and eloquence" (so the word signifies) "to run me down." The scorns of friends are more cutting than those of enemies; but we must expect them, and provide accordingly. 2. How it stood between him and God. He doubted not but that, (1.) God did now take cognizance of his sorrows: My eye pours out tears to God. He had said (Job 16:16) that he wept much; here he tells us in what channel his tears ran, and which way they were directed. His sorrow was not that of the world, but he sorrowed after a godly sort, wept before the Lord, and offered to him the sacrifice of a broken heart. Note, Even tears, when sanctified to God, give ease to troubled spirits; and, if men slight our grief, this may comfort us, that God regards them. (2.) That he would in due time clear up his innocency (Job 16:21): O that one might plead for a man with God! If he could but now have the same freedom at God's bar that men commonly have at the bar of the civil magistrate, he doubted not but to carry his cause, for the Judge himself was a witness to his integrity. The language of this wish is like that in Isa 50:7, Isa 50:8, I know that I shall not be ashamed, for he is near that justifies me. Some give a gospel sense of this verse, and the original will very well bear it; and he will plead (that is, there is one that will plead) for man with God, even the Son of man for his friend, or neighbour. Those who pour out tears before God, though they cannot plead for themselves, by reason of their distance and defects, have a friend to plead for them, even the Son of man, and on this we must bottom all our hopes of acceptance with God.
IV. He had a prospect of death which would put a period to all his troubles. Such confidence had he towards God that he could take pleasure in thinking of the approach of death, when he should be determined to his everlasting state, as one that doubted not but it would be well with him then: When a few years have come (the years of number which are determined and appointed to me) then I shall go the way whence I shall not return. Note, 1. To die is to go the way whence we shall not return. It is to go a journey, a long journey, a journey for good and all, to remove from this to another country, from the world of sense to the world of spirits. It is a journey to our long home; there will be no coming back to out state in this world nor any change of our state in the other world. 2. We must all of us very certainly, and very shortly, go this journey; and it is comfortable to those who keep a good conscience to think of it, for it is the crown of their integrity.
29. For what is denoted by the eye, but the intent of the heart? as it is written, if thine eye be single, thy whole body shall be full of light. [Matt. 6, 22] For when any thing is done with a good intention, the enacting of that intention contracts no soil in the sight of God; and so when friends are full of words, i.e. when the very same persons detract that are joined with us in faith, ‘the eye’ must needs ‘pour out tears to God,’ that so the whole bent of our heart may run out in the piercing of interior love, and lift itself up to the things of the interior, the more exactly that being forced back by external reproaches, it is driven to turn back within, lest it should vanish away without.
Yet this voice may together with blessed Job suitably apply to each one of us as well; for every person who aims at human praises in what he does, seeks a “witness” on earth. But he that is eager to please almighty God by his deeds takes into account that he has a “witness in heaven.” It often happens that inconsiderate people find fault with even the very best things in us; but one who “has a witness in heaven” has no need to fear human reproofs. Hence it is further added, “My friends are full of words; my eye pours out tears to God.” For what is denoted by the eye but the intent of the heart? As it is written, “If your eye is good, your whole body shall be full of light.” For when anything is done with a good intention, the enacting of that intention gains no favor in the sight of God. And so when friends are full of words, that is, when the very same persons deny they are joined with us in faith, “the eye” must “pour out tears to God,” so that the whole bent of our heart may run out into the piercing of interior love and lift itself up to the things of the interior. Being forced back by external reproaches, it is driven to turn back within, lest it should vanish.… As if it were expressed in plain words, “As in all that I say, I am heard, so would that I heard all that is said concerning me.” But this can never be brought about in this life, because there is a great obstruction before the eyes of our heart, blocking from our sight the subtle nature of God, even our mere frailty by itself. But we shall then see him with clarity by whom we are now searchingly beheld. When this frailty is laid aside, we will receive that grace of inward contemplation of which Paul says, “For then shall I know, as also I am known.” Hence blessed Job, seeing that that knowledge can never be in the fullest way perfected here, groans indeed over the blindness of the present life, yet consoles himself by life’s brevity, saying, “For when a few years have come, I shall go the way from which I shall not return.” Everything that passes is short, even though it should seem slow in being finished, but in the way of death we “go and do not return by it,” not because we are not brought back by rising again to the life of the flesh but because we do not come again to the labors of this mortal life or to earn rewards by our labors.
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SUMMARY
Job 16:20 powerfully encapsulates Job's profound spiritual isolation and unwavering, though anguished, faith amidst unbearable suffering. Feeling utterly abandoned and cruelly mocked by his human companions, who have transformed from comforters into accusers, Job turns directly to God, expressing his raw grief and desperate plea for divine vindication through an unceasing flow of tears. This verse poignantly highlights the paradox of Job's experience: human betrayal drives him deeper into the intimate presence of God, demonstrating a resilient faith that persists even when misunderstood by both man and, seemingly, by God Himself.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 16:20 is rich in Contrast and vivid Imagery. The most prominent device is the stark Contrast between the actions of Job's "friends" and Job's own response. While his human companions "scorn" him, Job's "eye poureth out tears unto God." This highlights the profound inadequacy of human comfort versus the enduring accessibility and reliability of the divine. The friends represent human failure, judgmentalism, and superficial wisdom, while Job's tears represent raw, honest faith, persistent appeal, and a deep, unmediated relationship with a higher power. Furthermore, the phrase "mine eye poureth out [tears]" is a powerful example of Hyperbole and Metonymy. It is hyperbole in that it suggests an unceasing, overflowing torrent of tears, emphasizing the overwhelming and continuous nature of Job's grief. It is metonymy because "mine eye" stands in for Job himself, indicating that his entire being is consumed by this sorrow and directed towards God. The image of "poured out tears" also functions as potent Symbolism, representing not just physical weeping but an unreserved emotional and spiritual outpouring, a lament that serves as a direct, intimate, and desperate prayer to God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 16:20 profoundly illustrates the nature of authentic faith in the crucible of suffering, particularly when human comfort and understanding fail. It reveals that true piety is not a stoic suppression of pain or a polite resignation but an honest, even anguished, pouring out of one's deepest heart to God. This verse powerfully challenges the simplistic retribution theology prevalent in Job's time and staunchly upheld by his friends, demonstrating that suffering is not always a direct consequence of sin, and that God's justice and purposes operate on a plane far beyond human comprehension. The act of turning to God in lament, even when feeling abandoned or misunderstood by Him, underscores the unique and intimate relationship between the believer and the Creator, where raw emotion is not only permitted but becomes a legitimate pathway to deeper communion and trust in divine sovereignty. It teaches that God is accessible even in the deepest pits of despair, and that a cry of anguish can be as much an act of profound faith as a prayer of thanksgiving.
REFLECTION AND APPLICATION
Job 16:20 offers a profound and timeless blueprint for navigating moments of extreme isolation, betrayal, and inexplicable suffering. It serves as a powerful reminder that while human relationships are vital and divinely ordained, they are ultimately fallible. Friends, family, or even the wider community may fail to understand our pain, offer misguided advice, or, like Job's companions, actively cause further distress through their judgment and scorn. In such moments, this verse provides a compelling directive: turn directly and unreservedly to God. Job's "poured out tears" are not a sign of weakness or a lack of faith, but rather an act of profound spiritual strength and trust—an honest, unreserved lament offered to the only One who truly sees, understands, and can ultimately vindicate. This teaches us that expressing our raw emotions, our grief, our confusion, and our pain to God is not only permissible but essential for spiritual health and growth. It is an act of deep trust, acknowledging His sovereignty and compassion even when His ways are inscrutable and His presence feels distant. This verse encourages us to cultivate a direct, unmediated, and deeply authentic relationship with God, finding in Him the ultimate refuge, advocate, and source of comfort when all human avenues of solace and justice prove insufficient.
Questions for Reflection
FAQ
Why did Job's friends scorn him, and what does this reveal about their understanding of suffering?
Answer: Job's friends scorned him primarily because they adhered to a rigid and simplistic retribution theology, a common belief in their cultural context. This theology posited that all suffering was a direct and immediate consequence of sin. Since Job was suffering immensely, they concluded he must have committed some great, unconfessed sin. They interpreted his steadfast maintenance of innocence as stubbornness, pride, or hypocrisy, and their "scorn" was their judgmental and derisive response to his perceived unrighteousness and refusal to confess. This reveals their limited, often cruel, and ultimately flawed understanding of suffering, which failed to account for innocent suffering, divine testing, or the mysterious and sovereign ways of God. Their counsel, rather than offering comfort and empathy, became a source of additional pain and torment for Job, highlighting the profound inadequacy of human wisdom when confronted with the complexities of God's dealings with humanity, a central theme explored throughout the dialogues in Job.
Is it acceptable for believers to express such raw emotion and lament to God, as Job did?
Answer: Absolutely. Job's example, along with numerous passages in the Psalms and the prophetic books, unequivocally demonstrates that expressing raw emotion—including grief, anger, confusion, and despair—to God is not only acceptable but a vital and healthy aspect of a vibrant faith. The Bible is replete with examples of individuals pouring out their hearts to God in times of distress and profound suffering. Psalm 62:8 explicitly encourages believers to "pour out your heart before him: God is a refuge for us." This act of honest lament acknowledges God's sovereignty, compassion, and intimate knowledge of our inner turmoil, trusting that He is big enough to handle our deepest pain and that He genuinely cares for His children, even when they feel abandoned or misunderstood. It is an act of faith that refuses to turn away from God, even in the midst of profound suffering, choosing instead to lean into His presence with unvarnished truth.
CHRIST-CENTERED FULFILLMENT
Job 16:20, with its poignant depiction of a righteous sufferer scorned by his friends yet turning to God in an outpouring of tears, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Job's experience of human betrayal and profound isolation, culminating in a desperate appeal to God, powerfully foreshadows the perfect Sufferer who would endure far greater scorn and abandonment. Jesus, the sinless Son of God, truly was "despised and rejected by men, a man of sorrows and acquainted with grief" (Isaiah 53:3). His closest disciples abandoned Him in His hour of greatest need (Matthew 26:56), and He was relentlessly mocked and scorned by religious leaders, Roman soldiers, and the crowds alike (Matthew 27:27-31). Yet, in His deepest agony, particularly in the Garden of Gethsemane, Jesus "offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death" (Hebrews 5:7). His ultimate lament on the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46), echoes Job's cry of abandonment, yet it was a cry of perfect obedience and trust, fulfilling the Father's will for the redemption of humanity. Thus, Job's tears poured out to God find their ultimate meaning in Christ's tears and suffering, which were not for His own sin, but for ours, establishing Him as our perfect High Priest, who sympathizes with our weaknesses, having been tempted in every respect as we are, yet without sin (Hebrews 4:15). He is the true advocate to whom we can pour out our hearts, knowing He fully understands, intercedes for us (Romans 8:34), and ultimately brings vindication and eternal comfort.